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MARK · Trinity Bible Version

Mark 14

The full text of Mark 14 in the Trinity Bible Version — clear modern English, translated from the original Greek. Free to read.


All of Mark KJV

1 The Passover and the Festival of Unleavened Bread were two days away, and the chief priests and the scribes were scheming how to seize him by treachery and kill him.

2 For they were saying, "Not during the festival, or the people may riot."

3 He was in Bethany, reclining at the table in the house of Simon the leper. A woman came with an alabaster jar of fragrant oil—pure nard, very costly. She shattered the jar and poured it over his head.

4 But some were indignant among themselves: "Why this waste of perfume?

5 "This perfume could have been sold for more than three hundred denariiᵃ and given to the poor." So they turned on her in anger.

6 But Jesus said, "Leave her alone. Why are you giving her trouble? She has done a beautiful deed for me.

7 You always have the poor with you, and you can help them whenever you want; but you will not always have me.

8 She did what she could. She poured perfume on my body beforehand to prepare it for burial.

9 Truly I tell you, wherever the gospel is preached throughout the whole world, what this woman has done will also be told, in memory of her.

10 And Judas Iscariot, the one of the Twelve, went off to the chief priests to hand him over to them.

11 When they heard this, they were delighted and promised to give him money. So he began looking for a good chance to hand him over.

12 On the first day of Unleavened Bread, when the Passover lamb was sacrificed, his disciples asked him, "Where do you want us to go and prepare the Passover for you to eat?"

13 So he sent two of his disciples and told them, "Go into the city, and a man carrying a jar of water will meet you. Follow him,

14 Wherever he goes in, say to the owner of the house, 'The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?'

15 He will show you a large upstairs room, furnished and ready. Prepare for us there."

16 The disciples went out and came into the city. They found it just as he had told them, and they prepared the Passover.

17 When evening came, he arrived with the Twelve.

18 While they were reclining at the meal, Jesus said, "Truly I tell you, one of you will hand me overa: one who is eating with me."

19 They began to grieve, and one after another said to him, "Surely not I?"

20 He answered, "It is one of the Twelve—one who is dipping bread into the bowl with me.

21 The Son of Man goes, just as it is written about him; but woe to that man through whom the Son of Man is handed over.ª Better for that man if he had not been born.

22 While they were eating, Jesus took bread, said the blessing, broke it, and gave it to them, saying, "Take; this is my body."

23 Then he took a cup, gave thanks, and gave it to them, and they all drank from it.

24 Then he said to them, "This is my blood of the covenant, which is being poured out for many.

25 Truly I tell you, I will never again drink from the fruit of the vine until that day when I drink it new in the kingdom of God.

26 After singing a hymn, they went out to the Mount of Olives.

27 Then Jesus said to them, "You will all fall away, for it is written: 'I will strike the shepherd, and the sheep will be scattered.'"

28 But after I have risen, I will go ahead of you into Galilee.

29 Peter said to him, "Even if everyone falls away, I will not."

30 And Jesus said to him, "Truly I tell you, you yourself—today, this very night, before the rooster crows twice—will disown me three times."

31 But he kept insisting, "Even if I have to die with you, I will never deny you." And they all said the same.

32 They came to a place called Gethsemane, and he said to his disciples, "Sit here while I pray."

33 He took Peter, James, and John with him, and horror and anguish began to overwhelm him.

34 He said to them, "My soul is crushed with grief, even to death. Stay here and stay awake."

35 Going on a little farther, he kept falling to the ground and praying that, if possible, the hour might pass him by.

36 And he said, "Abba, Father, all things are possible for you. Take this cup from me. Yet not what I will, but what you will."

37 He came back and found them sleeping. He said to Peter, "Simon, are you asleep? You couldn't keep watch one hour?"

38 Keep watch and pray, so you don't fall into testing. The spirit is willing, but the flesh is weak.

39 He went away again and prayed, saying the same words.

40 When he came back, he found them sleeping again, because their eyes were heavy. And they did not know what to say to him.

41 He came a third time and said to them, "Sleep on now and take your rest. Enough—the hour has come. See, the Son of Man is being handed over to sinners.

42 Get up, let's go. Look—my betrayer is here.

43 Just then, while he was still speaking, Judas—one of the Twelve—arrived, and with him a crowd with swords and clubs, sent from the chief priests, the scribes, and the elders.

44 The betrayer had arranged a signal with them: "The one I kiss is the man. Seize him and lead him away under close guard."

45 Going straight up to him, he said, "Rabbi!" and kissed him.

46 They seized him and arrested him.

47 Then one of those standing nearby drew his sword and struck the high priest's servant, cutting off his ear.

48 Jesus answered them, "Have you come out with swords and clubs to seize me, as if I were a bandit?

49 Every day I was with you in the temple teaching, and you did not seize me. But this is so the Scriptures would be fulfilled.

50 Then they all deserted him and fled.

51 A young man was following him, wrapped in a linen cloth over his bare body, and they seized him,

52 but he slipped out of the linen cloth and ran away naked.

53 They led Jesus away to the high priest, and all the chief priests, the elders, and the scribes came together.

54 Peter followed him at a distance, all the way into the courtyard of the high priest. He sat with the officers, warming himself at the firelight.

55 The chief priests and the whole council kept trying to find testimony against Jesus to put him to death, but they could not find any.

56 Many gave false testimony against him, but their statements didn't agree.

57 Then some stood up and gave false testimony against him, saying,

58 "We heard him say, 'I will tear down this temple made by human hands, and in three days I will build another not made by human hands.'"

59 But even on this their testimony did not agree.

60 Then the high priest stood up in the middle and questioned Jesus, "Aren't you going to answer? What are these men testifying against you?"

61 But he kept silent and made no reply. Again the high priest pressed him: "Are you the Christ,a the Son of the Blessed One?"b

62 And Jesus said, "I am. And you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven."

63 The high priest tore his clothes and said, "Why do we still need witnesses?

64 "You have heard the blasphemy. What is your judgment?" They all condemned him as liable to death.

65 Some began to spit on him; they covered his face, struck him with their fists, and said, "Prophesy!" And the guards took him with slaps.

66 While Peter was below in the courtyard, one of the high priest's servant girls came by,

67 When she saw Peter warming himself, she looked closely at him and said, "You were with that Nazarene, Jesus, too."

68 But he denied it: "I don't know him, and I don't understand what you mean." Then he went out to the gateway, and a rooster crowed.

69 The servant girl saw him there and started telling the bystanders again, "This man is one of them."

70 But he denied it again. A little later, those standing there said to Peter again, "You really are one of them, because you're a Galilean."

71 But he started cursing and swearing, "I don't know this man you're talking about!"

72 And immediately, a second time, a rooster crowed. Then Peter remembered the word — how Jesus had said to him, "Before a rooster crows twice, you will deny me three times." And breaking down, he wept.

Translation notes (73)
  1. Mark 14:1a The Greek phrase 'the Passover and the Unleavened' is a fixed expression that refers to both the Passover meal and the seven-day Festival of Unleavened Bread that immediately followed it.
  2. Mark 14:1b The phrase "by treachery" (en dolō, ἐν δόλῳ) describes the seizing of Jesus, not the killing. The leaders intended a secret arrest, not a secret execution.
  3. Mark 14:1c Mark and Matthew state that this event occurred two days before Passover, while John 12:1 dates Jesus' arrival in Bethany six days before Passover. These accounts can be reconciled by using inclusive day-counting, where both the start and end days are counted.
  4. Mark 14:3a "Reclining at the table" describes the ancient dining custom where guests lay on couches around a low table. Simon was presumably healed; the Greek word for "leprosy," *lepros*, referred to various skin conditions, not just Hansen's disease.
  5. Mark 14:3b The Greek phrase *nardou pistikes* is translated as "pure nard." The meaning of *pistikes* is debated; it can mean "genuine/unadulterated," possibly "liquid," or it might be an adjective from a place of origin. "Pure" reflects the most common understanding of the word.
  6. Mark 14:3c The Greek word *myrou* refers to a scented anointing oil or ointment, not modern perfume. This same word family is used to describe anointing for burial (see verse 8 and Mark 16:1).
  7. Mark 14:4a The Greek word *myron* means fragrant ointment or perfumed oil. "Perfume" captures the sense of luxury better than "ointment."
  8. Mark 14:5a Three hundred denarii was roughly a year's wages for a day laborer.
  9. Mark 14:6a The Greek phrase *kalon ergon* literally means "a good or beautiful work or deed." The Greek word *kalos* can refer to both moral nobility and aesthetic beauty, while *ergon* refers to a concrete deed rather than an abstract "thing."
  10. Mark 14:6b This can also be translated "on me." The Greek phrase *en emoi* can indicate the person acted upon (the anointing was performed on Jesus' body, verse 8) or the person for whose benefit something is done.
  11. Mark 14:8a Or 'She gave what she had.' The Greek ὅ ἔσχεν ἐποίησεν literally means 'what she had, she did' — echoing the principle of giving from what one possesses (cf. 2 Cor 8:12).
  12. Mark 14:8b The Greek word *myrisai* comes from *myron*, meaning "perfumed oil." In Jewish custom, bodies were anointed with oils and spices in preparation for burial; Jesus interprets her act as anticipating this rite.
  13. Mark 14:9a Greek μνημόσυνον often carries a cultic sense (LXX: 'memorial offering,' e.g., Lev 2:2; Acts 10:4); her deed is set alongside the gospel as a lasting memorial.
  14. Mark 14:10a This can also be translated "to betray him to them." The Greek word *paradoi*, from *paradidomi*, means "hand over" or "deliver up," and Mark uses this verb repeatedly in the passion narrative (Mark 9:31; 10:33; 14:21, 41).
  15. Mark 14:10b The Greek literally says "the one of the Twelve." The definite article before *heis* ("one") emphasizes Judas as the notorious insider, unlike the form without the article in Mark 14:20.
  16. Mark 14:12a The Greek word *pascha*, translated "Passover," can refer to the festival, the sacrificial lamb, or the meal. In this verse, the first use of "Passover" refers to the lamb, and the second refers to the meal.
  17. Mark 14:12b The phrasing combines Nisan 14, when the lamb was sacrificed, with the first day of Unleavened Bread, Nisan 15, reflecting a common way of counting the days of the festival week.
  18. Mark 14:18a This can also be translated "betray me." The Greek verb *paradidomi*, meaning "hand over," is a recurring theme throughout Mark's passion narrative (Mark 9:31; 10:33; 14:41; 15:1, 10, 15), showing that both Judas and the authorities "hand over" Jesus.
  19. Mark 14:18b The phrase "one who is eating with me" echoes Psalm 41:9, where the psalmist's betrayer is identified as someone who shared his bread.
  20. Mark 14:21a Or 'is betrayed.' The Greek παραδίδοται means 'is handed over' and is the same verb Mark uses in the Passion predictions (9:31; 10:33; 14:41), echoing Isa 53:6, 12 LXX. It carries both the human agency of Judas and the divine handing-over foretold in Scripture.
  21. Mark 14:22a Later manuscripts (Byzantine text-type, followed by KJV) add 'eat' after 'Take,' likely harmonized to Matt 26:26. NA28/SBLGNT omit.
  22. Mark 14:22b The Greek word *eulogesas* refers to saying a blessing. In Jewish tradition, the blessing (known as *berakah*) is directed to God ("Blessed are you, LORD...") rather than to the bread itself, and the translation "said the blessing" preserves this meaning.
  23. Mark 14:24a Some later manuscripts (A, f¹·¹³, Byzantine majority) read 'the new covenant,' harmonizing with Luke 22:20 and 1 Cor 11:25. The earlier witnesses (ℵ, B, C, D, L, W, Θ) omit 'new'; the shorter reading is followed here.
  24. Mark 14:24b This verse echoes Exodus 24:8, where Moses sprinkled sacrificial blood to confirm the Sinai covenant. The phrase 'for many' echoes Isaiah 53:12 and Mark 10:45 ('a ransom for many'); this Semitic way of speaking can include everyone.
  25. Mark 14:25a The Greek word genema means 'produce' or 'yield,' and is distinct from karpos, which means 'fruit.' The phrase 'fruit of the vine' is retained here as the long-established idiom for the cup.
  26. Mark 14:25b The word 'new' here translates the Greek word kainon, which means qualitatively new, as in 'new covenant' or 'new creation,' not merely a fresh batch.
  27. Mark 14:27a The critical Greek text reads pantes skandalisthesesthe. A substantial number of early manuscripts (A C² K W Γ Δ Θ f¹ f¹³ 𝔐 lat sy) add en emoi ('because of me'), but this is omitted by other early manuscripts (א B C* D L Ψ). This is not merely a harmonization with Matthew's Gospel.
  28. Mark 14:27b This can also be translated as 'you will all stumble' or 'be made to stumble.' The Greek word skandalisthesesthe can mean anything from tripping up to abandoning allegiance, but the immediate context (the disciples' flight and Peter's denial) narrows its meaning toward desertion.
  29. Mark 14:27c This verse is a quotation from Zechariah 13:7. Jesus' first-person statement 'I will strike' follows the Septuagint, the ancient Greek translation of the Old Testament; the standard Hebrew text has the command 'Strike.'
  30. Mark 14:28a This can also be translated as 'after I have been raised.' The Greek word egerthenai is grammatically passive, but in New Testament resurrection language, it often functions as an intransitive verb, meaning 'rise.'
  31. Mark 14:28b The Greek word proaxo carries the sense of leading the way, echoing the shepherd-sheep imagery of verse 27.
  32. Mark 14:30a Some early manuscripts (including Sinaiticus*, C*, D, W, f¹, f¹³, Old Latin, Sahidic) omit the word 'twice,' making the text consistent with Matthew, Luke, and John. However, 'twice' is read by other early manuscripts (Sinaiticus², A, B, K, L, Δ, Θ, Ψ) and the majority text. The Trinity Bible Version retains 'twice' as the harder reading and a distinctive detail of Mark's Gospel.
  33. Mark 14:31a The Greek word ekperissos (which appears only once in the New Testament) is an intensive word meaning 'vehemently' or 'beyond measure.' It is translated here to reflect the imperfect aspect, meaning 'kept insisting.'
  34. Mark 14:33a The Greek word ekthambeisthai denotes shuddering shock or appalled dread (see Mark 9:15; 16:5–6), while ademonein denotes anguished distress. The pairing of these words shows an escalation from horror to anguish.
  35. Mark 14:33b Mark's use of the historical present tense paralambanei ('he takes') is translated as simple past tense here to fit English narrative flow.
  36. Mark 14:34a Greek: 'sorrowful unto death.' Echoes Ps 42:5,11 LXX (περίλυπος + ψυχή) and Jonah 4:9 LXX (ἕως θανάτου) — Jesus' lament draws on the Psalmist's grief.
  37. Mark 14:34b The Greek word gregoreite means 'stay awake' or 'be vigilant.' It is translated as 'stay awake' here to match verse 37, where Jesus rebukes the disciples for sleeping.
  38. Mark 14:35a The Greek text uses two imperfect verbs (ehipten and proseucheto), suggesting an action that was ongoing or repeated. This contrasts with Matthew 26:39, which uses the aorist verb 'fell,' indicating a single, completed action.
  39. Mark 14:35b The phrase 'the hour' translates the Greek he hora, a significant term in Mark and John for the appointed moment of suffering and glory (see Mark 14:41; John 12:27; 17:1).
  40. Mark 14:36a "Abba" is Aramaic for "father"; Mark preserves Jesus' word and adds the Greek translation (ὁ πατήρ) for his readers. The same doublet appears in Rom 8:15 and Gal 4:6.
  41. Mark 14:37a The Greek here is 'Simon.' Jesus reverts to Peter's birth name (see Mark 3:16, where Simon was renamed Peter), and this is the only place in Mark's Gospel where Jesus addresses him this way.
  42. Mark 14:38a This can also be translated as 'temptation.' The Greek word peirasmos can refer to both moral enticement and a trial related to the end times; in this context (Gethsemane, with Mark 13's call to vigilance in mind), the broader meaning of 'testing' is intended.
  43. Mark 14:38b The Greek word gregoreite means both 'stay awake' (referring to the literal scene in Gethsemane, verses 37, 40) and 'be vigilant' (as in Mark 13:33-37). The translation 'keep watch' captures both of these meanings.
  44. Mark 14:41a This verse can also be translated, "Are you still sleeping and resting?" The Greek words katheudete and anapauesthe can be understood as either a statement or a command. With the phrase to loipon, meaning "from now on," the clause can be read as ironic or resigned permission, but a reproachful question is also a possible meaning.
  45. Mark 14:41b ἀπέχει: impersonal "it is enough" / "that's the end of it." In commercial papyri ἀπέχω means "to have received in full, give a receipt for" (cf. Matt 6:2, 5, 16), and some read it here as "paid in full" or "the account is closed."
  46. Mark 14:41c The Greek word paradidotai is in the present passive tense, meaning "is being handed over," which emphasizes that the action is currently happening. Mark uses the related word paradidōmi as a key term in his account of Jesus' suffering and death (Mark 9:31; 10:33; 14:10, 18, 21, 42, 44; 15:1, 10, 15), consistently translated as "hand over" in these verses.
  47. Mark 14:44a The Greek word sussēmon means a "prearranged signal," specifically an agreed-upon token between conspirators, rather than a generic sign.
  48. Mark 14:44b The Greek word asphalōs is an adverb meaning "securely," indicating that something is done in such a way that escape is impossible. Compare Acts 16:23.
  49. Mark 14:45a The Greek word katephilēsen is an intensive and affectionate form of "kiss," meaning he kissed him warmly or repeatedly.
  50. Mark 14:48a The Greek word lēstēs can mean "robber," "bandit," or "insurrectionist." In the first century, it often referred to a violent brigand or revolutionary (compare Mark 15:7, 27), rather than a petty thief.
  51. Mark 14:48b Ancient Greek texts did not include punctuation, so modern punctuation is added by editors. This sentence can also be read as an indignant exclamation.
  52. Mark 14:51a In the critical Greek text, the subject of "seized" is unspecified, implying "they." However, the Textus Receptus and later Byzantine manuscripts add "the young men" (hoi neaniskoi), which is reflected in the King James Version.
  53. Mark 14:51b The Greek word sindōn refers to a fine linen sheet. Mark uses this same word in Mark 15:46 for the cloth Joseph of Arimathea uses to wrap Jesus for burial.
  54. Mark 14:54a The Greek phrase pros to phōs means "toward the light." Mark specifically writes "light," not "fire," referring to the firelight that will allow a servant girl to recognize Peter's face in verse 67.
  55. Mark 14:58a The Greek word naos refers specifically to the inner sanctuary of the temple, not the entire temple complex (which is called hieron).
  56. Mark 14:58b 'Made by human hands' (cheiropoiētos) is the LXX's standard term for idols (e.g., Lev 26:1; Isa 46:6); the contrast carries a polemical edge.
  57. Mark 14:58c Mark presents this saying as false or inconsistent testimony (Mark 14:57, 59). Compare Jesus's actual saying in John 2:19.
  58. Mark 14:61a The Greek word Christos means "Anointed One." In this setting before the Sanhedrin, this title functions as a direct claim to be the Messiah.
  59. Mark 14:61b "The Blessed One" is a Jewish way of referring to God without pronouncing his divine name. This specific use of the Greek phrase ho eulogētos as a title for God appears only here in the New Testament.
  60. Mark 14:62a "I am" (ἐγώ εἰμι) — in context, a direct affirmative answer to the high priest's question (cf. Matt 26:64); may also echo the divine self-designation.
  61. Mark 14:62b "Power" (τῆς δυνάμεως) is a Jewish reverential circumlocution for God. Jesus' answer fuses Ps 110:1 (seated at the right hand) with Dan 7:13 (coming with the clouds).
  62. Mark 14:62c Some witnesses (Θ 565 700 fam 13) read "You have said that I am," harmonizing toward Matt 26:64. The shorter reading is followed.
  63. Mark 14:64a "Blasphemy" here is the formal charge under Lev 24:16, not casual profanity.
  64. Mark 14:64b The Greek phrase enochon ... thanatou is a legal idiom that means "liable to the death penalty."
  65. Mark 14:65a The Greek here means "cover his face." While Matthew and Luke explicitly state this was a blindfold to prevent Jesus from seeing who struck him, Mark leaves it unexplained.
  66. Mark 14:65b Greek κολαφίζειν denotes blows with the fist; ῥαπίσμασιν denotes open-handed slaps (or blows with a rod). The same noun is used in Isa 50:6 LXX of the Servant's cheek-slaps and in John 19:3.
  67. Mark 14:65c The phrase "Took him with slaps" translates the Greek word elabon, found in the critical Greek text (NA28) and early manuscripts like א and B, which is a difficult idiom. The Majority and later Byzantine manuscripts read eballon or ebalon, meaning "were striking," which is likely a scribal change to make the text smoother. Metzger rates elabon as {B}, indicating a high degree of certainty.
  68. Mark 14:68a Some early manuscripts, including א, B, L, W, and Ψ, do not include the phrase "and a rooster crowed," while other manuscripts, such as A, C, D, and Θ, and most later witnesses, do include it. The critical Greek text (NA28) places this phrase in brackets. It is retained in this translation because it aligns with Mark's structure of two rooster crows, as seen in Mark 14:30 and 14:72.
  69. Mark 14:68b The Greek here means, "I neither know nor understand what you are saying." The verb "know" (oida) likely implies a personal object, suggesting that Peter is denying Jesus himself, not merely denying that he understands the question.
  70. Mark 14:70a Some later manuscripts add the phrase "and your speech shows it" (kai hē lalia sou homoiazei), which is reflected in the King James Version and later Byzantine manuscripts. However, the earliest witnesses, such as Sinaiticus and Vaticanus, do not include this clause.
  71. Mark 14:71a The Greek word anathematizein here likely means to invoke a curse on oneself, as in "may I be cursed if I'm lying." This was a standard oath-formula often paired with omnynai, meaning "to swear." The object of the curse is not explicitly stated in the grammar.
  72. Mark 14:72a The meaning of the Greek word epibalōn is debated. Historically, it has been understood to mean "began [to weep]," "covering [his head]," "thinking upon it," or "throwing himself down." Here, it is translated as "breaking down."
  73. Mark 14:72b The phrase "A second time" (ek deuterou) is omitted by early manuscripts such as Sinaiticus, C*, and some Old Latin versions. Similarly, the word "twice" (dis) is also absent in some witnesses. The critical Greek text (NA28) retains both phrases, giving them a {C} rating, which indicates a significant degree of doubt about their certainty. Some manuscripts appear to have been changed to match the single-crow tradition found in Matthew, Luke, and John.

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