Mark 14:1--16:20 
Context14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 1 were trying to find a way 2 to arrest Jesus 3 by stealth and kill him. 14:2 For they said, “Not during the feast, so there won’t be a riot among the people.” 4
14:3 Now 5 while Jesus 6 was in Bethany at the house of Simon the leper, reclining at the table, 7 a woman came with an alabaster jar 8 of costly aromatic oil 9 from pure nard. After breaking open the jar, she poured it on his head. 14:4 But some who were present indignantly said to one another, “Why this waste of expensive 10 ointment? 14:5 It 11 could have been sold for more than three hundred silver coins 12 and the money 13 given to the poor!” So 14 they spoke angrily to her. 14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. 14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! 15 14:8 She did what she could. She anointed my body beforehand for burial. 14:9 I tell you the truth, 16 wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
14:10 Then 17 Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. 18 14:11 When they heard this, they were delighted 19 and promised to give him money. 20 So 21 Judas 22 began looking for an opportunity to betray him.
14:12 Now 23 on the first day of the feast of 24 Unleavened Bread, when the Passover lamb is sacrificed, 25 Jesus’ 26 disciples said to him, “Where do you want us to prepare for you to eat the Passover?” 27 14:13 He sent two of his disciples and told them, “Go into the city, and a man carrying a jar 28 of water will meet you. Follow him. 14:14 Wherever he enters, tell the owner of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 14:15 He will show you a large room upstairs, furnished and ready. Make preparations for us there.” 14:16 So 29 the disciples left, went 30 into the city, and found things just as he had told them, 31 and they prepared the Passover.
14:17 Then, 32 when it was evening, he came to the house 33 with the twelve. 14:18 While they were at the table 34 eating, Jesus said, “I tell you the truth, 35 one of you eating with me will betray me.” 36 14:19 They were distressed, and one by one said to him, “Surely not I?” 14:20 He said to them, “It is one of the twelve, one who dips his hand 37 with me into the bowl. 38 14:21 For 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.”
14:22 While 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.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 39 of the covenant, 40 that is poured out for many. 14:25 I tell you the truth, 41 I will no longer drink of the fruit 42 of the vine until that day when I drink it new in the kingdom of God.” 14:26 After singing a hymn, 43 they went out to the Mount of Olives.
14:27 Then 44 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
14:28 But after I am raised, I will go ahead of you into Galilee.” 14:29 Peter said to him, “Even if they all fall away, I will not!” 14:30 Jesus said to him, “I tell you the truth, 46 today – this very night – before a rooster crows twice, you will deny me three times.” 14:31 But Peter 47 insisted emphatically, 48 “Even if I must die with you, I will never deny you.” And all of them said the same thing.
14:32 Then 49 they went to a place called Gethsemane, and Jesus 50 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 51 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him. 14:36 He said, “Abba, 52 Father, all things are possible for you. Take this cup 53 away from me. Yet not what I will, but what you will.” 14:37 Then 54 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. 55 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? 56 Enough of that! 57 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 58 is approaching!”
14:43 Right away, while Jesus 59 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 law 61 and elders. 14:44 (Now the betrayer 62 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 63 14:45 When Judas 64 arrived, he went up to Jesus 65 immediately and said, “Rabbi!” and kissed 66 him. 14:46 Then they took hold of him 67 and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, 68 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? 69 14:49 Day after day I was with you, teaching in the temple courts, yet 70 you did not arrest me. But this has happened so that 71 the scriptures would be fulfilled.” 14:50 Then 72 all the disciples 73 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, 74 leaving his linen cloth behind.
14:53 Then 75 they led Jesus to the high priest, and all the chief priests and elders and experts in the law 76 came together. 14:54 And Peter had followed him from a distance, up to the high priest’s courtyard. He 77 was sitting with the guards 78 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: 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.’” 14:59 Yet even on this point their testimony did not agree. 14:60 Then 80 the high priest stood up before them 81 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, 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 hand 84 of the Power 85 and coming with the clouds of heaven.” 86 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?” 87 They all condemned him as deserving death. 14:65 Then 88 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 89 him.
14:66 Now 90 while Peter was below in the courtyard, one of the high priest’s slave girls 91 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: 92 “I don’t even understand what you’re talking about!” 93 Then 94 he went out to the gateway, and a rooster crowed. 95 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 96 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 97 crowed a second time. Then 98 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
15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 100 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 101 15:2 So 102 Pilate asked him, “Are you the king 103 of the Jews?” He replied, 104 “You say so.” 105 15:3 Then 106 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 107 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 108 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 109 15:9 So Pilate asked them, 110 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 111 15:11 But the chief priests stirred up the crowd to have him release 112 Barabbas instead. 15:12 So Pilate spoke to them again, 113 “Then what do you want me to do 114 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 115 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 116 after he had Jesus flogged, 117 he handed him over 118 to be crucified.
15:16 So 119 the soldiers led him into the palace (that is, the governor’s residence) 120 and called together the whole cohort. 121 15:17 They put a purple cloak 122 on him and after braiding 123 a crown of thorns, 124 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 125 15:19 Again and again 126 they struck him on the head with a staff 127 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 128 him, they stripped him of the purple cloak and put his own clothes back on him. Then 129 they led him away to crucify him. 130
15:21 The soldiers 131 forced 132 a passerby to carry his cross, 133 Simon of Cyrene, who was coming in from the country 134 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 135 to a place called Golgotha 136 (which is translated, “Place of the Skull”). 137 15:23 They offered him wine mixed with myrrh, 138 but he did not take it. 15:24 Then 139 they crucified 140 him and divided his clothes, throwing dice 141 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 142 when they crucified him. 15:26 The inscription 143 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 144 15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 15:30 save yourself and come down from the cross!” 145 15:31 In the same way even the chief priests – together with the experts in the law 146 – were mocking him among themselves: 147 “He saved others, but he cannot save himself! 15:32 Let the Christ, 148 the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him. 149
15:33 Now 150 when it was noon, 151 darkness came over the whole land 152 until three in the afternoon. 153 15:34 Around three o’clock 154 Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” 155 15:35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!” 156 15:36 Then someone ran, filled a sponge with sour wine, 157 put it on a stick, 158 and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 15:37 But Jesus cried out with a loud voice and breathed his last. 15:38 And the temple curtain 159 was torn in two, from top to bottom. 15:39 Now when the centurion, 160 who stood in front of him, saw how he died, 161 he said, “Truly this man was God’s Son!” 15:40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, 162 and Salome. 15:41 When he was in Galilee, they had followed him and given him support. 163 Many other women who had come up with him to Jerusalem 164 were there too.
15:42 Now 165 when evening had already come, since it was the day of preparation (that is, the day before the Sabbath), 166 15:43 Joseph of Arimathea, a highly regarded member of the council, 167 who was himself looking forward to 168 the kingdom of God, 169 went boldly to Pilate and asked for the body of Jesus. 170 15:44 Pilate was surprised that he was already dead. He 171 called the centurion and asked him if he had been dead for some time. 15:45 When Pilate 172 was informed by the centurion, 173 he gave the body to Joseph. 15:46 After Joseph 174 bought a linen cloth 175 and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. 176 Then 177 he rolled a stone across the entrance 178 of the tomb. 15:47 Mary Magdalene and Mary the mother of Joses saw where the body 179 was placed.
16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices 180 so that they might go and anoint him. 16:2 And very early on the first day of the week, at sunrise, they went to the tomb. 16:3 They had been asking each other, “Who will roll away the stone for us from the entrance to the tomb?” 16:4 But 181 when they looked up, they saw that the stone, which was very large, had been rolled back. 16:5 Then 182 as they went into the tomb, they saw a young man dressed in a white robe 183 sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. 184 He has been raised! 185 He is not here. Look, there is the place where they laid him. 16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.” 16:8 Then 186 they went out and ran from the tomb, for terror and bewilderment had seized them. 187 And they said nothing to anyone, because they were afraid.
16:9 188 [[Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had driven out seven demons. 16:10 She went out and told those who were with him, while they were mourning and weeping. 16:11 And when they heard that he was alive and had been seen by her, they did not believe.
16:12 After this he appeared in a different form to two of them while they were on their way to the country. 16:13 They went back and told the rest, but they did not believe them. 16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected. 16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned. 16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; 189 16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; 190 they will place their hands on the sick and they will be well.” 16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God. 16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]
1 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
2 tn Grk “were seeking how.”
3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
4 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
5 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 sn 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.
8 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
9 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
10 tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.
11 tn Here γάρ (gar) has not been translated.
12 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
13 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
14 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
15 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
16 tn Grk “Truly (ἀμήν, amhn), I say to you.”
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.
19 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
20 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
21 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
22 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
23 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
24 tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.
25 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
26 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
27 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
28 sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.
29 tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.
30 tn Grk “and came.”
31 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33 tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.
34 tn Grk “while they were reclined at the table.”
sn 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 tn Grk “Truly (ἀμήν, amhn), I say to you.”
36 tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”
37 tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.
38 sn 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 tn 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 tc Most
sn 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 tn Grk “Truly (ἀμήν, amhn), I say to you.”
42 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
43 sn 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 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
45 sn A quotation from Zech 13:7.
46 tn Grk “Truly (ἀμήν, amhn), I say to you.”
47 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
48 tn Grk “said emphatically.”
49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
51 tn 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 tn The word means “Father” in Aramaic.
53 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.
54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
55 tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).
56 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
57 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.
58 tn Grk “the one who betrays me.”
59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
60 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.
61 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
62 tn Grk “the one who betrays him.”
63 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
64 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
65 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
66 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.
67 tn Grk “put their hands on him.”
68 tn See the note on the word “slave” in 10:44.
69 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).
70 tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.
71 tn Grk “But so that”; the verb “has happened” is implied.
72 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
73 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
74 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.”
75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
76 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
77 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
78 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
79 tn Grk “Some standing up gave false testimony against him, saying.”
80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
81 tn Grk “in the middle.”
82 tn Grk “questioned him and said to him.”
83 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
84 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.
85 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.
86 sn An allusion to Dan 7:13.
87 tn Grk “What do you think?”
88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
89 tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
90 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
91 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
92 tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
93 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).
94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
95 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 Ψc 067 Ë1,13 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.
tn 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 Matt 26:74.
96 tn Grk “Truly you are.”
97 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.
98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
99 tn Grk “he wept deeply.”
100 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
101 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
102 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
103 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
104 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
105 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
106 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
107 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
108 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
109 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
110 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
111 sn This is a parenthetical note by the author.
112 tn Grk “to have him release for them.”
113 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
114 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
115 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
116 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
117 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
118 tn Or “delivered him up.”
119 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
120 tn Grk “(that is, the praetorium).”
sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
121 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
122 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
123 tn Or “weaving.”
124 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
125 tn Or “Long live the King of the Jews!”
sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
126 tn The verb here has been translated as an iterative imperfect.
127 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
128 tn The aorist tense is taken consummatively here.
129 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
130 sn See the note on Crucify in 15:13.
131 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
132 tn Or “conscripted”; or “pressed into service.”
133 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
134 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
135 tn Grk “him.”
136 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
137 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
138 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
140 sn See the note on Crucify in 15:13.
141 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
sn An allusion to Ps 22:18.
142 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
143 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
144 tc Most later
145 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
146 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
147 tn Grk “Mocking him, the chief priests…said among themselves.”
148 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
149 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
150 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
151 tn Grk “When the sixth hour had come.”
152 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
153 tn Grk “until the ninth hour.”
154 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
155 sn A quotation from Ps 22:1.
156 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
157 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
158 tn Grk “a reed.”
159 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
160 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
161 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
162 sn In Matt 27:56 the name Joses is written as Joseph.
163 tn Grk “and ministered to him.”
sn Cf. Luke 8:3.
164 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
165 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic and introduction of a new character.
166 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
167 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
168 tn Or “waiting for.”
169 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.
170 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51). He did this because he sought to give Jesus an honorable burial.
171 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
172 tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.
173 sn See the note on the word centurion in 15:39.
174 tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.
175 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
176 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
177 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
178 tn Or “to the door,” “against the door.”
179 tn Grk “it”; the referent (Jesus’ body) has been specified in the translation for clarity.
180 tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
sn Spices were used not to preserve the body, but as an act of love, and to mask the growing stench of a corpse.
181 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
183 sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).
184 sn See the note on Crucify in 15:13.
185 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
186 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
187 tn Grk “they began to have trembling and bewilderment.”
188 tc The Gospel of Mark ends at this point in some witnesses (א B 304 sys sams armmss Eus Eusmss Hiermss), including two of the most respected
sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of Mark. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
189 tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.
190 tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.
