Mark 14 · KJV
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Mark 14

The plot to kill Jesus

After two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast day, lest there be an uproar of the people.

Two days before Passover, the chief priests and scribes look for a way to seize Jesus by stealth and kill him, but not during the festival, for fear of a riot.

What does this mean?

'By craft' (KJV) means by trickery or stealth. An 'uproar' is a riot.

Historical context

Passover recalled Israel's liberation from slavery in Egypt and was followed at once by the week-long Feast of Unleavened Bread; by this time the two names were used almost interchangeably. Huge crowds of pilgrims came to Jerusalem, and the authorities feared unrest when the festival's themes of freedom ran high.

Why does it matter?

This opens Mark's passion narrative, the account of Jesus' suffering and death (chapters 14–15). The leaders' fear of the crowd explains why Judas' offer (14:10–11) is so welcome.

Editorial notes, not scripture.

A woman anoints Jesus at Bethany

And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. She hath done what she could: she is come aforehand to anoint my body to the burying. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.

At a dinner in the house of Simon the leper in Bethany, a woman breaks a jar of very costly perfume and pours it over Jesus' head. Some of those present angrily object to the waste, since it could have been sold for the poor. Jesus defends her: she has anointed his body in advance for burial, and what she has done will be told wherever the good news is preached.

What does this mean?

'Spikenard' (KJV) or 'pure nard' is a fragrant oil from a plant of the Himalayas, imported at great cost. An 'alabaster box' was a sealed stone flask, broken at the neck to pour. 'Three hundred pence' (KJV) is three hundred denarii, close to a year's wages for a labourer. 'Murmured' means grumbled.

Historical context

Guests reclined at meals, and anointing a guest's head with oil was a gesture of honour. Kings were anointed on the head, and 'Messiah' means 'anointed one'. Bodies were anointed with spices for burial.

Why does it matter?

An unnamed woman acts on what the disciples have resisted: that Jesus is going to his death. Mark sets her generosity between the leaders' plot and Judas' betrayal (14:1–2, 10–11), another of his 'sandwiches'. The women who later come to anoint his body arrive too late (16:1–6).

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark's woman breaks the jar of pure nard, worth over three hundred denarii (as in John). The objectors are simply 'some' — the disciples in Matthew, Judas in John. Only Mark has Jesus say 'she hath done what she could' and that they can help the poor whenever they wish. In John, Mary anoints Jesus' feet.

Judas agrees to betray Jesus

And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.

Judas Iscariot, one of the Twelve, goes to the chief priests to hand Jesus over to them. They are delighted and promise him money, and he begins looking for a good opportunity.

What does this mean?

'Betray' translates the verb 'hand over', the same word Mark uses throughout for Jesus' arrest and trial. 'Conveniently' means at an opportune moment.

Why does it matter?

Judas solves the leaders' problem of how to arrest Jesus away from the crowds (14:2). Mark gives no motive and names no sum; Matthew 26:15 specifies thirty pieces of silver, while Luke 22:3 and John 13:27 attribute the act to Satan. Placed straight after the anointing, the scene sets a woman's costly devotion against a disciple's betrayal for money.

Editorial notes, not scripture.

The Passover meal and the betrayer foretold

And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. And in the evening he cometh with the twelve. And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.

On the day the Passover lambs are sacrificed, Jesus sends two disciples into the city to follow a man carrying a water jar to a house with a large upper room, where they prepare the meal. That evening, as they eat, Jesus says that one of the Twelve eating with him will betray him.

What does this mean?

The 'goodman of the house' (KJV) is the master of the house; a 'guestchamber' is a guest room. 'Dippeth with me in the dish' refers to sharing a common bowl, dipping bread into it.

Historical context

Passover lambs were slaughtered at the temple in the afternoon and eaten that evening with unleavened bread, bitter herbs and wine. It is often suggested that a man carrying water, usually women's work, would have been easy to spot. In Mark, as in Matthew and Luke, the Last Supper is a Passover meal; in John, Jesus dies as the lambs are being slaughtered. Scholars have proposed various explanations for the difference.

Why does it matter?

Betrayal by someone sharing one's table was an especially deep violation, echoing Psalm 41:9. 'As it is written' presents Jesus' death as part of God's purpose, while the 'woe' holds the betrayer responsible.

Editorial notes, not scripture.

The Last Supper

And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

During the meal Jesus takes bread, blesses it, breaks it and gives it to the disciples, saying, 'This is my body.' Then he gives them a cup, from which they all drink, saying it is his blood of the covenant, poured out for many, and that he will not drink wine again until he drinks it new in God's kingdom.

What does this mean?

A 'covenant' (KJV 'testament') is a binding agreement establishing a relationship, as between God and Israel. 'Blood of the covenant' echoes Exodus 24:8, where Moses seals the covenant at Sinai with sacrificial blood. Some early manuscripts of Mark lack the word 'new'. 'The fruit of the vine' is a traditional phrase for wine in Jewish blessings.

Historical context

At a Jewish festival meal the host blessed God over bread and wine, broke the bread and shared it; Jesus gives these familiar actions new meaning.

Why does it matter?

This meal became the basis of the central Christian ritual, known as the Lord's Supper, Holy Communion, the Eucharist or the Mass. Christian traditions understand 'This is my body' in significantly different ways, from a real, transformed presence of Christ to a symbolic memorial. The vow not to drink again looks beyond Jesus' death to the coming kingdom.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Mark is very close to Matthew, but notes that all the disciples drank from the cup before Jesus spoke over it, and lacks Matthew's 'for the remission of sins'. Mark has no command to 'do this in remembrance of me' and mentions one cup, whereas Luke includes the command and a cup both before and after the bread.

Jesus predicts Peter's denial

And when they had sung an hymn, they went out into the mount of Olives. And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. But after that I am risen, I will go before you into Galilee. But Peter said unto him, Although all shall be offended, yet will not I. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.

After singing a hymn they go out to the Mount of Olives. Jesus tells the disciples they will all desert him, but after he is raised he will go ahead of them to Galilee. Peter insists he will never fall away; Jesus tells him he will deny him three times before the rooster crows twice. Peter and the others vow they would die rather than deny him.

  • Scripture connection · Quotation

    Mark 14:27 quotes Zechariah 13:7

    Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
    Zechariah 13:7 · KJV

    Jesus applies Zechariah's struck shepherd to his arrest and the flight of his disciples.

What does this mean?

'Offended' (KJV) means made to stumble, to fall away. 'Thrice' means three times; the 'cock' (KJV) is a rooster.

Historical context

The hymn was probably from the Hallel (Psalms 113–118), traditionally sung at the close of the Passover meal. The Mount of Olives lies across the Kidron valley, east of the temple.

Why does it matter?

The promise to go before them into Galilee is repeated at the empty tomb (16:7), holding out restoration beyond failure. Only Mark mentions the rooster crowing twice, which shapes the scene of Peter's denial (14:66–72).

Editorial notes, not scripture.

Prayer in Gethsemane

And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. And again he went away, and prayed, and spake the same words. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. Rise up, let us go; lo, he that betrayeth me is at hand.

At Gethsemane Jesus takes Peter, James and John aside and, deeply distressed, asks them to keep watch while he prays. Falling to the ground, he asks his Father to take this cup from him, yet submits to his will. Three times he returns to find them asleep; finally he rouses them as his betrayer arrives.

What does this mean?

'Abba' is the Aramaic word for 'father', used in families; Mark preserves it and translates it. 'Sore amazed' and 'very heavy' (KJV) mean deeply distressed and troubled. The 'cup' and the 'hour' stand for his coming suffering and death. 'Wist' means knew. 'It is enough' translates an obscure Greek word whose exact sense is debated.

Historical context

'Gethsemane' probably means 'oil press', suggesting an olive grove on the Mount of Olives; its precise location is not known.

Why does it matter?

Mark shows Jesus' anguish without softening it, and his prayer, 'not what I will, but what thou wilt', is the climax of his struggle to accept his path. The disciples' failure to stay awake echoes his warnings to 'watch' (13:33–37), and his words 'the spirit truly is ready, but the flesh is weak' describe their failure precisely.

Editorial notes, not scripture.

Told in three Gospels

How Mark tells it

Only Mark has the Aramaic 'Abba' and the words 'all things are possible unto thee' in Jesus' prayer, and the request that 'the hour' might pass. Mark's Jesus addresses Peter by his old name, Simon. Like Matthew and unlike Luke, Mark records three returns to the sleeping disciples and no strengthening angel.

The arrest of Jesus

And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.

And they laid their hands on him, and took him. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me? I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled. And they all forsook him, and fled. And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: And he left the linen cloth, and fled from them naked.

Judas arrives with an armed crowd sent by the chief priests, scribes and elders, and identifies Jesus with a kiss. Jesus is seized; a bystander cuts off the ear of the high priest's servant with a sword. Jesus protests that they come for him as for a bandit, when he taught openly in the temple. All the disciples flee, and a young man following Jesus escapes naked, leaving his linen cloth behind.

What does this mean?

'Staves' (KJV) are clubs. A 'token' is a sign. 'Master' (KJV) is 'Rabbi' in the Greek, meaning 'my teacher'. 'Thief' (KJV) or 'robber' translates a word that could also mean a bandit or insurgent.

Historical context

A kiss was a common greeting, and later Jewish sources suggest students might greet a teacher this way. The arresting party probably included temple police and servants of the high priest. A night arrest away from the crowds carries out the leaders' plan of 14:1–2.

Why does it matter?

With 'they all forsook him', the disciples' promises of 14:31 collapse. The young man appears only in Mark and is never identified; the old suggestion that he was Mark himself is speculation. Interpreters often read him as a picture of total desertion, and note that a 'young man' in white appears at the empty tomb (16:5).

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Only Mark tells of the young man who fled naked. Mark's Judas tells the crowd to lead Jesus away 'safely', and Jesus says nothing to him. The swordsman is unnamed (John names Peter and the servant Malchus), and Jesus neither rebukes him (Matthew, John) nor heals the ear (Luke).

Jesus before the council

And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. For many bare false witness against him, but their witness agreed not together. And there arose certain, and bare false witness against him, saying, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. But neither so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

Jesus is taken to the high priest, where the council looks for evidence to condemn him. Witnesses contradict one another, including over a claim that he threatened to destroy the temple. Jesus stays silent until the high priest asks if he is the Messiah, the Son of the Blessed One; Jesus answers 'I am' and speaks of the Son of Man at God's right hand, coming with the clouds. The council condemns him for blasphemy, and some beat and mock him.

What does this mean?

'The Blessed' and 'Power' are reverent Jewish ways of referring to God without using his name. 'Rent his clothes' (KJV) means tore his garments, a traditional sign of grief or outrage. 'Buffet' means strike with fists.

Historical context

The Sanhedrin was the Jewish council in Jerusalem, presided over by the high priest — then Caiaphas, though Mark does not name him. Later Jewish rules forbade capital trials at night or on festivals, but they were written down around 200 CE, and historians debate whether they applied in Jesus' day.

Why does it matter?

For the first time in Mark, Jesus openly accepts the title 'Christ'; his answer combines Psalm 110:1 and Daniel 7:13. Mark frames the trial with Peter in the courtyard (14:54, 66–72), contrasting Jesus' confession with Peter's denials.

Editorial notes, not scripture.

Peter denies Jesus

And as Peter was beneath in the palace, there cometh one of the maids of the high priest: And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Galilaean, and thy speech agreeth thereto. But he began to curse and to swear, saying, I know not this man of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.

In the courtyard below, a servant girl of the high priest recognises Peter as one of Jesus' companions. He denies it; she tells the bystanders, and he denies it again. When others say his accent shows he is a Galilean, Peter curses and swears that he does not know the man. The rooster crows a second time, Peter remembers Jesus' words, and he weeps.

What does this mean?

A 'maid' (KJV) is a servant girl. 'Thy speech agreeth thereto' (KJV) means your accent gives you away; Galilean Aramaic was apparently recognisable. To 'curse and swear' means to call down curses and take oaths; the Greek does not say whom or what Peter cursed.

Historical context

The courtyard of a large house was an open space surrounded by rooms, where servants and guards would warm themselves by a fire on a cold spring night in Jerusalem.

Why does it matter?

Peter fails at the very moment Jesus is confessing who he is inside. The story's survival is notable, since Peter became a leading figure in the early church, and ancient tradition linked Mark's Gospel with Peter's preaching. Mark leaves Peter weeping, but 16:7 names him specifically.

Editorial notes, not scripture.

Told in all four Gospels

How Mark tells it

Mark has the rooster crow twice, matching Jesus' warning in 14:30 (some manuscripts lack the first crowing). The same servant girl (KJV 'a maid') points Peter out twice. Mark ends with 'he wept', using an obscure Greek expression, where Matthew and Luke say he went out and wept bitterly. Only Luke has Jesus turn and look at Peter.

Translation

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Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

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In the beginning was the Word, and the Word was with God, and the Word was God.

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About Mark