Mark 14:36-72

14:36 He said, “Abba, ¹  Father, all things are possible for you. Take this cup ²  away from me. Yet not what I will, but what you will.” 14:37 Then ³  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour? 14:38 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.” 14:39 He went away again and prayed the same thing. 14:40 When he came again he found them sleeping; they could not keep their eyes open. ⁴  And they did not know what to tell him. 14:41 He came a third time and said to them, “Are you still sleeping and resting? ⁵  Enough of that! ⁶  The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 14:42 Get up, let us go. Look! My betrayer ⁷  is approaching!”

Betrayal and Arrest

14:43 Right away, while Jesus ⁸  was still speaking, Judas, one of the twelve, arrived. ⁹  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ¹⁰  and elders. 14:44 (Now the betrayer ¹¹  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ¹²  14:45 When Judas ¹³  arrived, he went up to Jesus ¹⁴  immediately and said, “Rabbi!” and kissed ¹⁵  him. 14:46 Then they took hold of him ¹⁶  and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, ¹⁷  cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ¹⁸  14:49 Day after day I was with you, teaching in the temple courts, yet ¹⁹  you did not arrest me. But this has happened so that ²⁰  the scriptures would be fulfilled.” 14:50 Then ²¹  all the disciples ²²  left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, ²³  leaving his linen cloth behind.

Condemned by the Sanhedrin

14:53 Then ²⁴  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ²⁵  came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He ²⁶  was sitting with the guards ²⁷  and warming himself by the fire. 14:55 The 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. 14:56 Many gave false testimony against him, but their testimony did not agree. 14:57 Some stood up and gave this false testimony against him: ²⁸  14:58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then ²⁹  the high priest stood up before them ³⁰  and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 14:61 But he was silent and did not answer. Again the high priest questioned him, ³¹  “Are you the Christ, ³²  the Son of the Blessed One?” 14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ³³  of the Power ³⁴  and coming with the clouds of heaven.” ³⁵  14:63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 14:64 You have heard the blasphemy! What is your verdict?” ³⁶  They all condemned him as deserving death. 14:65 Then ³⁷  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 beat ³⁸  him.

Peter’s Denials

14:66 Now ³⁹  while Peter was below in the courtyard, one of the high priest’s slave girls ⁴⁰  came by. 14:67 When she saw Peter warming himself, she looked directly at him and said, “You also were with that Nazarene, Jesus.” 14:68 But he denied it: ⁴¹  “I don’t even understand what you’re talking about!” ⁴²  Then ⁴³  he went out to the gateway, and a rooster crowed. ⁴⁴  14:69 When the slave girl saw him, she began again to say to the bystanders, “This man is one of them.” 14:70 But he denied it again. A short time later the bystanders again said to Peter, “You must be ⁴⁵  one of them, because you are also a Galilean.” 14:71 Then he began to curse, and he swore with an oath, “I do not know this man you are talking about!” 14:72 Immediately a rooster ⁴⁶  crowed a second time. Then ⁴⁷  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. ⁴⁸ 

[14:36]  ¹ tn The word means “Father” in Aramaic.

[14:36]  ² sn 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.

[14:37]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:40]  ⁴ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

[14:41]  ⁵ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

[14:41]  ⁶ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc 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.

[14:42]  ⁷ tn Grk “the one who betrays me.”

[14:43]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁹ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ¹⁰ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:44]  ¹¹ tn Grk “the one who betrays him.”

[14:44]  ¹² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:45]  ¹³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹⁵ sn 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.

[14:46]  ¹⁶ tn Grk “put their hands on him.”

[14:47]  ¹⁷ tn See the note on the word “slave” in 10:44.

[14:48]  ¹⁸ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 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).

[14:49]  ¹⁹ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ²⁰ tn Grk “But so that”; the verb “has happened” is implied.

[14:50]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:50]  ²² tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

[14:52]  ²³ sn 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 (NICNT), 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.”

[14:53]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ²⁵ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:54]  ²⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[14:54]  ²⁷ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[14:57]  ²⁸ tn Grk “Some standing up gave false testimony against him, saying.”

[14:60]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:60]  ³⁰ tn Grk “in the middle.”

[14:61]  ³¹ tn Grk “questioned him and said to him.”

[14:61]  ³² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[14:62]  ³³ sn 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.

[14:62]  ³⁴ sn 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.

[14:62]  ³⁵ sn An allusion to Dan 7:13.

[14:64]  ³⁶ tn Grk “What do you think?”

[14:65]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:65]  ³⁸ tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[14:66]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:66]  ⁴⁰ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[14:68]  ⁴¹ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[14:68]  ⁴² tn 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).

[14:68]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:68]  ⁴⁴ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) 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 Ψ^c 067 Ë^1,13 33 [1424] Ï 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 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

[14:70]  ⁴⁵ tn Grk “Truly you are.”

[14:72]  ⁴⁶ tn This occurrence of the word ἀλέκτωρ (alektwr, “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 NAB, TEV, NASB.

[14:72]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:72]  ⁴⁸ tn Grk “he wept deeply.”