4 But there were some who were indignant among themselves, saying, “Why has this ointment been wasted?
5 For this might have been sold for more than three hundred denarii and given to the poor.” So they grumbled against her.
6 But Jesus said, “Leave her alone. Why do you trouble her? She has done a good work for me.
7 For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me.
8 She has done what she could. She has anointed my body beforehand for the burying.
9 Most certainly I tell you, wherever this Good News may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her.”
10 Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them.
11 They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him.
12 On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, “Where do you want us to go and prepare that you may eat the Passover?”
13 He sent two of his disciples and said to them, “Go into the city, and there a man carrying a pitcher of water will meet you. Follow him,
14 and wherever he enters in, tell the master of the house, ‘The Teacher says, “Where is the guest room, where I may eat the Passover with my disciples?”’
15 He will himself show you a large upper room furnished and ready. Get ready for us there.”
16 His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover.
17 When it was evening he came with the twelve.
18 As they sat and were eating, Jesus said, “Most certainly I tell you, one of you will betray me—he who eats with me.”
19 They began to be sorrowful, and to ask him one by one, “Surely not I?” And another said, “Surely not I?”
20 He answered them, “It is one of the twelve, he who dips with me in the dish.
21 For the Son of Man goes as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born.”
22 As they were eating, Jesus took bread, and when he had blessed it, he broke it and gave to them, and said, “Take, eat. This is my body.”
23 He took the cup, and when he had given thanks, he gave to them. They all drank of it.
24 He said to them, “This is my blood of the new covenant, which is poured out for many.
25 Most certainly I tell you, I will no more drink of the fruit of the vine until that day when I drink it anew in God’s Kingdom.”
26 When they had sung a hymn, they went out to the Mount of Olives.
27 Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the sheep will be scattered.’
28 However, after I am raised up, I will go before you into Galilee.”
29 But Peter said to him, “Although all will be offended, yet I will not.”
30 Jesus said to him, “Most certainly I tell you that you today, even this night, before the rooster crows twice, you will deny me three times.”
31 But he spoke all the more, “If I must die with you, I will not deny you.” They all said the same thing.
32 They came to a place which was named Gethsemane. He said to his disciples, “Sit here while I pray.”
33 He took with him Peter, James, and John, and began to be greatly troubled and distressed.
34 He said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch.”
35 He went forward a little, and fell on the ground, and prayed that if it were possible, the hour might pass away from him.
36 He said, “Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.”
37 He came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you watch one hour?
38 Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
39 Again he went away and prayed, saying the same words.
40 Again he returned and found them sleeping, for their eyes were very heavy; and they didn’t know what to answer him.
41 He came the third time and said to them, “Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners.
42 Arise! Let’s get going. Behold, he who betrays me is at hand.”
43 Immediately, while he was still speaking, Judas, one of the twelve, came—and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders.
44 Now he who betrayed him had given them a sign, saying, “Whomever I will kiss, that is he. Seize him, and lead him away safely.”
45 When he had come, immediately he came to him and said, “Rabbi! Rabbi!” and kissed him.
46 They laid their hands on him and seized him.
47 But a certain one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.
48 Jesus answered them, “Have you come out, as against a robber, with swords and clubs to seize me?
49 I was daily with you in the temple teaching, and you didn’t arrest me. But this is so that the Scriptures might be fulfilled.”
50 They all left him, and fled.
51 A certain young man followed him, having a linen cloth thrown around himself over his naked body. The young men grabbed him,
52 but he left the linen cloth and fled from them naked.
53 They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him.
54 Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire.
55 Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none.
56 For many gave false testimony against him, and their testimony didn’t agree with each other.
57 Some stood up and gave false testimony against him, saying,
58 “We heard him say, ‘I will destroy this temple that is made with hands, and in three days I will build another made without hands.’”
59 Even so, their testimony didn’t agree.
60 The high priest stood up in the middle, and asked Jesus, “Have you no answer? What is it which these testify against you?”
61 But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
62 Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
63 The high priest tore his clothes and said, “What further need have we of witnesses?
64 You have heard the blasphemy! What do you think?” They all condemned him to be worthy of death.
65 Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, “Prophesy!” The officers struck him with the palms of their hands.
66 As Peter was in the courtyard below, one of the maids of the high priest came,
67 and seeing Peter warming himself, she looked at him and said, “You were also with the Nazarene, Jesus!”
68 But he denied it, saying, “I neither know nor understand what you are saying.” He went out on the porch, and the rooster crowed.
69 The maid saw him and began again to tell those who stood by, “This is one of them.”
70 But he again denied it. After a little while again those who stood by said to Peter, “You truly are one of them, for you are a Galilean, and your speech shows it.”
71 But he began to curse and to swear, “I don’t know this man of whom you speak!”
72 The rooster crowed the second time. Peter remembered the words that Jesus said to him, “Before the rooster crows twice, you will deny me three times.” When he thought about that, he wept.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:4–6For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream … And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord.
For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream … And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:3–9 (from his commentary on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:35–36He said not, if He could do it, but if it could be done; for whatever He wills is possible. … By which He sufficiently shows that the words, "if it be possible," must be understood not of any impossibility, but of the Will of His Father. As to what Mark relates that He said not only Father, but "Abba, Father", Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to shew that He had taken upon Himself that sorrow in the person of His body, The Church, to which He was made the chief cornerstone, and which came to Him, partly from the Hebrews, who are represented by the word, "Abba", partly from the Gentiles, to whom "Father" belongs.
He said not, if He could do it, but if it could be done; for whatever He wills is possible. … By which He sufficiently shows that the words, "if it be possible," must be understood not of any impossibility, but of the Will of His Father. As to what Mark relates that He said not only Father, but "Abba, Father", Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to shew that He had taken upon Himself that sorrow in the person of His body, The Church, to which He was made the chief cornerstone, and which came to Him, partly from the Hebrews, who are represented by the word, "Abba", partly from the Gentiles, to whom "Father" belongs.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:32–42 (from the Harmony of the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:51–52he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.
he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:43–52 (from the Morals on Job); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:38He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you. … He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh.
He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you. … He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:32–42; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:51–52It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.
It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:43–52; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 14:72Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. … Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it.
Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. … Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it.
Matthew Henry, Commentary on the Whole Bible, on 14:66–72; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Mark 14:8–9She hath done what she could … What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all. … this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty
She hath done what she could … What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all. … this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty
John Gill, An Exposition of the Old and New Testament, on 14:8 and 14:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 14:51–52A young man - It does not appear, that he was one of Christ's disciples. Probably hearing an unusual noise, he started up out of his bed, not far from the garden, and ran out with only the sheet about him, to see what was the matter. And the young men laid hold on him - Who was only suspected to be Christ's disciple: but could not touch them who really were so.
A young man - It does not appear, that he was one of Christ's disciples. Probably hearing an unusual noise, he started up out of his bed, not far from the garden, and ran out with only the sheet about him, to see what was the matter. And the young men laid hold on him - Who was only suspected to be Christ's disciple: but could not touch them who really were so.
John Wesley, Explanatory Notes upon the New Testament, on 14:51–52; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Mark 14
Mark 14:4–72, World English Bible
Mark 14 in the Bible · Told in the Story: Chapter 52, The Last Supper, Chapter 54, Gethsemane
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:4–6For they were grieved at the waste of the ointment, which might be sold for a large sum and given to the poor. This however ought not to have been, for it was right that it should be poured over the head of Christ, with a holy and fitting stream … And so effectual is the praise of this good work, that it ought to excite all of us to fill the head of the Lord with sweet-smelling and rich offerings, that of us it may be said that we have done a good work over the head of the Lord.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:3–9 (from his commentary on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:35–36He said not, if He could do it, but if it could be done; for whatever He wills is possible. … By which He sufficiently shows that the words, "if it be possible," must be understood not of any impossibility, but of the Will of His Father. As to what Mark relates that He said not only Father, but "Abba, Father", Abba is the Hebrew for Father. And perhaps the Lord said both words, on account of some Sacrament contained in them; wishing to shew that He had taken upon Himself that sorrow in the person of His body, The Church, to which He was made the chief cornerstone, and which came to Him, partly from the Hebrews, who are represented by the word, "Abba", partly from the Gentiles, to whom "Father" belongs.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:32–42 (from the Harmony of the Gospels); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Gregory the Greatc. 540–604Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:51–52he says this of John, who, although he afterwards returned to the cross to hear the words of the Redeemer, at first was frightened and fled.
Gregory the Great, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:43–52 (from the Morals on Job); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Rome from 590, whose Morals on the Book of Job and sermons on the Gospels were read across the medieval church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:38He does not say, Pray that ye may not be tempted, because it is impossible for the human mind not to be tempted, but that ye enter not into temptation, that is, that temptation may not vanquish you. … He here represses the rash, who think that they can compass whatever they are confident about. But in proportion as we are confident from the ardour of our mind, so let us fear from the weakness of our flesh.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:32–42; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 14:51–52It appears probable that this young man was of that house, where they had eaten the Passover. But some say that this young man was James, the brother of our Lord, who was called Just; who after the ascension of Christ received from the Apostles the throne of the bishopric of Jerusalem.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 14:43–52; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 14:72Some observe that this evangelist, who wrote, as some have thought, by St. Peter's direction, speaks as fully of Peter's sin as any of them, but more briefly of his sorrow, which Peter, in modesty, would not have to be magnified, and because he thought he could never sorrow enough for great a sin. … Or, as we understand it, fixing his mind upon it, he wept. It is not a transient thought of that which is humbling, that will suffice, but we must dwell upon it.
Matthew Henry, Commentary on the Whole Bible, on 14:66–72; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Mark 14:8–9She hath done what she could … What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all. … this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty
John Gill, An Exposition of the Old and New Testament, on 14:8 and 14:9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 14:51–52A young man - It does not appear, that he was one of Christ's disciples. Probably hearing an unusual noise, he started up out of his bed, not far from the garden, and ran out with only the sheet about him, to see what was the matter. And the young men laid hold on him - Who was only suspected to be Christ's disciple: but could not touch them who really were so.
John Wesley, Explanatory Notes upon the New Testament, on 14:51–52; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.