^14:18While they were at the table³⁴ eating, Jesus said, “I tell you the truth,³⁵ one of you eating with me will betray me.”³⁶^14:19They were distressed, and one by one said to him, “Surely not I?” ^14:20He said to them, “It is one of the twelve, one who dips his hand³⁷ with me into the bowl.³⁸^14:21For the Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

The Lord’s Supper

^14:22While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” ^14:23And after taking the cup and giving thanks, he gave it to them, and they all drank from it. ^14:24He said to them, “This is my blood, the blood³⁹ of the covenant,⁴⁰ that is poured out for many. ^14:25I tell you the truth,⁴¹ I will no longer drink of the fruit⁴² of the vine until that day when I drink it new in the kingdom of God.” ^14:26After singing a hymn,⁴³ they went out to the Mount of Olives.

The Prediction of Peter’s Denial

^14:27Then⁴⁴ Jesus said to them, “You will all fall away, for it is written,

‘I will strike the shepherd,

and the sheep will be scattered.’⁴⁵

^14:28But after I am raised, I will go ahead of you into Galilee.” ^14:29Peter said to him, “Even if they all fall away, I will not!” ^14:30Jesus said to him, “I tell you the truth,⁴⁶ today—this very night—before a rooster crows twice, you will deny me three times.” ^14:31But Peter⁴⁷ insisted emphatically,⁴⁸ “Even if I must die with you, I will never deny you.” And all of them said the same thing.

Gethsemane

^14:32Then⁴⁹ they went to a place called Gethsemane, and Jesus⁵⁰ said to his disciples, “Sit here while I pray.” ^14:33He took Peter, James,⁵¹ and John with him, and became very troubled and distressed. ^14:34He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” ^14:35Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. ^14:36He said, “Abba,⁵² Father, all things are possible for you. Take this cup⁵³ away from me. Yet not what I will, but what you will.” ^14:37Then⁵⁴ he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? ^14:38Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” ^14:39He went away again and prayed the same thing. ^14:40When he came again he found them sleeping; they could not keep their eyes open.⁵⁵ And they did not know what to tell him. ^14:41He came a third time and said to them, “Are you still sleeping and resting?⁵⁶ Enough of that!⁵⁷ The hour has come. Look, the Son of Man is betrayed into the hands of sinners. ^14:42Get up, let us go. Look! My betrayer⁵⁸ is approaching!”

Betrayal and Arrest

^14:43Right away, while Jesus⁵⁹ was still speaking, Judas, one of the twelve, arrived.⁶⁰ With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law⁶¹ and elders. ^14:44(Now the betrayer⁶² had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”)⁶³^14:45When Judas⁶⁴ arrived, he went up to Jesus⁶⁵ immediately and said, “Rabbi!” and kissed⁶⁶ him. ^14:46Then they took hold of him⁶⁷ and arrested him. ^14:47One of the bystanders drew his sword and struck the high priest’s slave,⁶⁸ cutting off his ear. ^14:48Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw?⁶⁹^14:49Day after day I was with you, teaching in the temple courts, yet⁷⁰ you did not arrest me. But this has happened so that⁷¹ the scriptures would be fulfilled.” ^14:50Then⁷² all the disciples⁷³ left him and fled. ^14:51A young man was following him, wearing only a linen cloth. They tried to arrest him, ^14:52but he ran off naked,⁷⁴ leaving his linen cloth behind.

Condemned by the Sanhedrin

^14:53Then⁷⁵ they led Jesus to the high priest, and all the chief priests and elders and experts in the law⁷⁶ came together. ^14:54And Peter had followed him from a distance, up to the high priest’s courtyard. He⁷⁷ was sitting with the guards⁷⁸ and warming himself by the fire. ^14:55The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. ^14:56Many gave false testimony against him, but their testimony did not agree. ^14:57Some stood up and gave this false testimony against him:⁷⁹^14:58“We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’ ” ^14:59Yet even on this point their testimony did not agree. ^14:60Then⁸⁰ the high priest stood up before them⁸¹ and asked Jesus, “Have you no answer? What is this that they are testifying against you?” ^14:61But he was silent and did not answer. Again the high priest questioned him,⁸² “Are you the Christ,⁸³ the Son of the Blessed One?” ^14:62“I am,” said Jesus, “and you will see the Son of Man sitting at the right hand⁸⁴ of the Power⁸⁵ and coming with the clouds of heaven.”⁸⁶^14:63Then the high priest tore his clothes and said, “Why do we still need witnesses? ^14:64You have heard the blasphemy! What is your verdict?”⁸⁷ They all condemned him as deserving death. ^14:65Then⁸⁸ some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat⁸⁹ him.

Peter’s Denials

^14:66Now⁹⁰ while Peter was below in the courtyard, one of the high priest’s slave girls⁹¹ came by. ^14:67When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” ^14:68But he denied it:⁹² “I don’t even understand what you’re talking about!”⁹³ Then⁹⁴ he went out to the gateway, and a rooster crowed.⁹⁵^14:69When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” ^14:70But he denied it again. A short time later the bystanders again said to Peter, “You must be⁹⁶ one of them, because you are also a Galilean.” ^14:71Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” ^14:72Immediately a rooster⁹⁷ crowed a second time. Then⁹⁸ Peter remembered what Jesus had said to him: “Before a rooster crows twice, you will deny me three times.” And he broke down and wept.⁹⁹

Read in Logos

Mark 14:18: Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.”

Footnotes

34 Grk “while they were reclined at the table.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
35 Grk “Truly (ἀμήν, amēn), I say to you.”
36 Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
37 Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
38 One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
39 Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
40 Most (A f1, 13 𝔐 lat sy) have καινῆς (kainēs, “new”) before διαθήκης (diathēkēs, “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to tēs kainēs diathēkēs), in which the resumptive article τό (referring back to τὸ αἶμα [to haima, “the blood“]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable , along with several others (א B C Dc L Θ Ψ 565), lack καινῆς. This reading is strongly preferred. Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
41 Grk “Truly (ἀμήν, amēn), I say to you.”
42 Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
43 After singing a hymn. The Hallel Psalms (Pss 113–118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115–118 were sung at the end of the meal, after the fourth, or hallel cup.
44 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
45 A quotation from Zech 13:7.
46 Grk “Truly (ἀμήν, amēn), I say to you.”
47 Grk “he”; the referent (Peter) has been specified in the translation for clarity.
48 Grk “said emphatically.”
49 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
52 The word means “Father” in Aramaic.
53 This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8–9; Isa 51:17, 19, 22 for this figure.
54 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
55 Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
56 Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
57 Codex D (with some support with minor variation from W Θ f13 565 2542 it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
58 Grk “the one who betrays me.”
59 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
60 Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. , although in this context the meanings probably overlap.
61 Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in .
62 Grk “the one who betrays him.”
63 This remark is parenthetical within the narrative and has thus been placed in parentheses.
64 Grk “he”; the referent (Judas) has been specified in the translation for clarity.
65 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
66 Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
67 Grk “put their hands on him.”
68 See the note on the word “slave” in .
69 Or “a revolutionary.” This term can refer to one who stirs up rebellion: λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus ( 2.13.2–3 [2.253–254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
70 Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
71 Grk “But so that”; the verb “has happened” is implied.
72 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
73 Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
74 The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (), 527–28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
75 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
76 Or “and scribes.” See the note on the phrase “experts in the law” in .
77 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
78 The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
79 Grk “Some standing up gave false testimony against him, saying.”
80 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
81 Grk “in the middle.”
82 Grk “questioned him and said to him.”
83 Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
84 An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
85 The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
86 An allusion to Dan 7:13.
87 Grk “What do you think?”
88 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
89 For the translation of ῥάπισμα (rhapisma), see L&N 19.4.
90 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
91 The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
92 Grk “he denied it, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
93 Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).
94 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
95 Several important witnesses (א B L W Ψ* 579 892 2427 ) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψc 067 f1, 13 33 [1424] 𝔐 lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:72 (a reading which is much more textually secure). Nevertheless, a decision is difficult. A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at .
96 Grk “Truly you are.”
97 This occurrence of the word ἀλέκτωρ (alektōr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also , , .
98 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
99 Grk “he wept deeply.”