1
Ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς πῶς αὐτὸν ἐν δόλῳ κρατήσαντες ἀποκτείνωσιν,
Now the Passover and the Unleavened Bread were two days off. And the chief priests and the scribes were seeking how they might seize him by deceit and kill him;
2
ἔλεγον ⸀γάρ· Μὴ ἐν τῇ ἑορτῇ, μήποτε ⸂ἔσται θόρυβος⸃ τοῦ λαοῦ.
for they were saying, “Not during the feast, lest there be an uproar of the people.”
3
Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς· ⸀συντρίψασα ⸀τὴν ἀλάβαστρον κατέχεεν ⸀αὐτοῦ τῆς κεφαλῆς.
And while he was in Bethany, in the house of Simon the leper, reclining at table, a woman came with an alabaster jar of ointment, pure nard, very costly; and breaking the jar she poured it over his head.
4
ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ⸀ἑαυτούς· Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν;
But some were indignant among themselves: “Why has this waste of the ointment happened?
5
ἠδύνατο γὰρ τοῦτο ⸂τὸ μύρον⸃ πραθῆναι ἐπάνω ⸂δηναρίων τριακοσίων⸃ καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ.
For this ointment could have been sold for more than three hundred denarii and given to the poor.” And they were snorting at her.
6
ὁ δὲ Ἰησοῦς εἶπεν· Ἄφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί·
But Jesus said, “Let her be. Why do you make trouble for her? She has done a good work on me.
7
πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε ⸀αὐτοῖς εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε·
For you always have the poor with you, and whenever you want you can do well by them; but me you do not always have.
8
ὃ ⸀ἔσχεν ἐποίησεν, προέλαβεν μυρίσαι ⸂τὸ σῶμά μου⸃ εἰς τὸν ἐνταφιασμόν.
She did what she could; she anointed my body beforehand for the burial.
9
ἀμὴν ⸀δὲ λέγω ὑμῖν, ὅπου ⸀ἐὰν κηρυχθῇ τὸ ⸀εὐαγγέλιον εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς.
And Amen I say to you, wherever the gospel is proclaimed in the whole world, what she has done will also be told, in memory of her.”
10
⸀Καὶ Ἰούδας ⸂Ἰσκαριὼθ ὁ⸃ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν ⸂παραδοῖ αὐτοῖς⸃.
And Judas Iscariot, the one of the twelve, went off to the chief priests to hand him over to them.
11
οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. καὶ ἐζήτει πῶς ⸂αὐτὸν εὐκαίρως παραδοῖ⸃.
And hearing it they rejoiced and promised to give him silver. And he was seeking how he might hand him over at a good moment.
12
Καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ· Ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα;
And on the first day of Unleavened Bread, when they were sacrificing the Passover lamb, his disciples say to him, “Where do you want us to go and prepare for you to eat the Passover?”
13
καὶ ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει αὐτοῖς· Ὑπάγετε εἰς τὴν πόλιν, καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἀκολουθήσατε αὐτῷ,
And he sends two of his disciples and says to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him,
14
καὶ ὅπου ⸀ἐὰν εἰσέλθῃ εἴπατε τῷ οἰκοδεσπότῃ ὅτι Ὁ διδάσκαλος λέγει· Ποῦ ἐστιν τὸ κατάλυμά ⸀μου ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω;
and wherever he enters, say to the master of the house, ‘The Teacher says: where is my guest room, where I may eat the Passover with my disciples?'
15
καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον ἕτοιμον· ⸀καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν.
And he will show you a large upper room, furnished and ready. Prepare for us there.”
16
καὶ ἐξῆλθον οἱ ⸀μαθηταὶ καὶ ἦλθον εἰς τὴν πόλιν καὶ εὗρον καθὼς εἶπεν αὐτοῖς, καὶ ἡτοίμασαν τὸ πάσχα.
And the disciples went out and came into the city and found it as he had told them, and they prepared the Passover.
17
Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα.
And when evening came he comes with the twelve.
18
καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ⸂ὁ Ἰησοῦς εἶπεν⸃· Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με ὁ ἐσθίων μετ’ ἐμοῦ.
And as they were reclining and eating, Jesus said, “Amen I say to you that one of you will hand me over — one eating with me.”
19
⸀ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς κατὰ εἷς· Μήτι ⸀ἐγώ;
They began to be grieved and to say to him one by one, “Surely not I?”
20
ὁ ⸀δὲ εἶπεν αὐτοῖς· ⸀Εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ’ ἐμοῦ εἰς ⸀τὸ τρύβλιον·
And he said to them, “One of the twelve — the one dipping with me into the bowl.
21
⸀ὅτι ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· ⸀καλὸν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος.
For the Son of Man goes as it stands written of him; but woe to that man through whom the Son of Man is handed over. It would have been good for that man if he had not been born.”
22
Καὶ ἐσθιόντων αὐτῶν ⸀λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν· ⸀Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου.
And as they were eating, taking bread, blessing it, he broke it and gave it to them and said, “Take. This is my body.”
23
καὶ ⸀λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες.
And taking a cup, giving thanks, he gave it to them, and they all drank from it.
24
καὶ εἶπεν αὐτοῖς· Τοῦτό ἐστιν τὸ αἷμά μου ⸀τῆς διαθήκης τὸ ⸂ἐκχυννόμενον ὑπὲρ πολλῶν⸃.
And he said to them, “This is my blood of the covenant, which is being poured out for many.
Why this rendering
Mark.14.24 Observation
Syntactic observation
SBLGNT prints τῆς διαθήκης — of the covenant, and no more. The Textus Receptus prints τῆς **καινῆς** διαθήκης, of the new covenant. One word, but it carries weight: whether the verse names a new covenant, or says covenant and leaves unsaid which. διαθήκη occurs only here in Mark, so there is nothing else in the book to weigh it against. ἐκχυννόμενον is a present passive participle — being poured out, in progress. With the cup still in hand the blood is spoken of as already flowing. The preposition in ὑπὲρ πολλῶν, for many, is ὑπέρ, where 10:45 had λύτρον ἀντὶ πολλῶν, a ransom in the place of many — the same many, once with instead, once with for. And the verbs part between the two elements: εὐλογήσας over the bread (v.22), εὐχαριστήσας over the cup (v.23). SBLGNT marks a variant in this verse (⸀τῆς ⸂ἐκχυννόμενον πολλῶν⸃.).
Rendering options · 2
Adopted “This is my blood of the covenant, which is being poured out for many.”
Basis Follows the base text without new, and renders the present participle as in progress.
“…of the new covenant.”
Basis Follows the Textus Receptus.
Rejected By our base-text decision we follow SBLGNT, and the direction runs one way: a liturgically familiar phrase, the new covenant, seeping into the text is easy to imagine; an existing new being deleted is not.
Lost in translation
the range of διαθήκη One word holds covenant and will (a testament disposing of an estate). Latin testamentum and the older English testament kept the second grain; Korean 언약 carries only the first.
Survives in · KJV / LUT
25
ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ.
Amen I say to you that I will certainly drink no more of the fruit of the vine until that day when I drink it new in the kingdom of God.”
26
Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.
And having sung, they went out to the Mount of Olives.
27
Καὶ λέγει αὐτοῖς ὁ Ἰησοῦς ὅτι Πάντες ⸀σκανδαλισθήσεσθε, ὅτι γέγραπται· Πατάξω τὸν ποιμένα, καὶ ⸂τὰ πρόβατα διασκορπισθήσονται⸃.
And Jesus says to them, “You will all stumble; for it stands written: ‘I will strike the shepherd, and the sheep will be scattered.'
28
ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν.
But after I am raised I will go ahead of you into Galilee.”
29
ὁ δὲ Πέτρος ἔφη αὐτῷ· ⸂Εἰ καὶ⸃ πάντες σκανδαλισθήσονται, ἀλλ’ οὐκ ἐγώ.
But Peter said to him, “Even if they all stumble, I will not.”
30
καὶ λέγει αὐτῷ ὁ Ἰησοῦς· Ἀμὴν λέγω σοι ὅτι σὺ σήμερον ⸂ταύτῃ τῇ νυκτὶ⸃ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς ⸂με ἀπαρνήσῃ⸃.
And Jesus says to him, “Amen I say to you that you, today, this very night, before a cock crows twice, will deny me three times.”
31
ὁ δὲ ⸂ἐκπερισσῶς ἐλάλει⸃· Ἐὰν ⸂δέῃ με⸃ συναποθανεῖν σοι, οὐ μή σε ⸀ἀπαρνήσομαι. ὡσαύτως δὲ καὶ πάντες ἔλεγον.
But he kept saying all the more, “Even if I have to die with you, I will never deny you.” And they all said the same.
32
Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανί, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ· Καθίσατε ὧδε ἕως προσεύξωμαι.
And they come to a place named Gethsemane, and he says to his disciples, “Sit here while I pray.”
33
καὶ παραλαμβάνει τὸν Πέτρον καὶ ⸂Ἰάκωβον καὶ⸃ Ἰωάννην μετ’ ⸀αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν,
And he takes Peter and James and John with him, and he began to be struck with dread and to be distressed.
34
καὶ λέγει αὐτοῖς· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε.
And he says to them, “My life is deeply grieved, to the point of death. Stay here and stay awake.”
35
καὶ ⸂προελθὼν μικρὸν ἔπιπτεν⸃ ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπ’ αὐτοῦ ἡ ὥρα,
And going forward a little he was falling on the ground, and was praying that if it were possible the hour might pass from him.
36
καὶ ἔλεγεν· Αββα ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον ⸂τοῦτο ἀπ’ ἐμοῦ⸃· ἀλλ’ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ.
And he was saying, “Abba, Father, all things are possible for you. Take this cup away from me. Yet not what I will but what you.”
Why this rendering
Mark.14.36 Observation
Syntactic observation
Αββα ὁ πατήρ — an Aramaic word and a Greek word simply set together, with no marker of translation. Mark glosses his other Aramaic (5:41, 7:11, 7:34, 15:34); here he only lays the two words side by side. αββα is unique in Mark. And ὁ πατήρ is the absolute form — which occurs in Mark only at 13:32 and here. At 13:32 it was nor the Son, except the Father; here that Son addresses that Father. The sentence ends without a verb: οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ — not what I will but what you, the second verb elided. The ἐκθαμβεῖσθαι of v.33, to be struck with awe or dread, is the word used of the crowd seeing Jesus at 9:15, and it returns for the women at the empty tomb (16:5-6). The περίλυπος of v.34 is the word of 6:26, where Herod is deeply grieved by the girl's request. SBLGNT marks a variant in this verse (⸂τοῦτο ἐμοῦ⸃·).
Rendering options · 2
Adopted “Abba, Father.” — the two words side by side
Basis Sets both the transliteration and the Greek. Mark supplies no gloss-formula, so neither does the translation.
Reduce to a single “Father”
Basis Collapses what is semantically doubled.
Rejected The doubling is the text: the Aramaic Jesus actually used and the Greek the author set beside it, standing together. Reduced to one, the layering disappears.
Lost in translation
the elided verb The Greek stops at but what you. Korean and English can barely stand a clause without a predicate, so what you will gets supplied — and the break is filled in.
37
καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ· Σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι;
And he comes and finds them sleeping, and says to Peter, “Simon, are you asleep? Were you not strong enough to stay awake one hour?
38
γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ⸀ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής.
Stay awake and pray, that you may not come into testing. The spirit is willing but the flesh is weak.”
39
καὶ πάλιν ἀπελθὼν προσηύξατο τὸν αὐτὸν λόγον εἰπών.
And going away again he prayed, saying the same word.
40
καὶ ⸂πάλιν ἐλθὼν εὗρεν αὐτοὺς⸃ καθεύδοντας, ἦσαν γὰρ ⸂αὐτῶν οἱ ὀφθαλμοὶ⸃ ⸀καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ⸂ἀποκριθῶσιν αὐτῷ⸃.
And coming again he found them sleeping, for their eyes were weighed down; and they did not know what to answer him.
41
καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς· Καθεύδετε ⸀τὸ λοιπὸν καὶ ἀναπαύεσθε· ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν.
And he comes the third time and says to them, “Are you still sleeping and resting? Enough. The hour has come. Look, the Son of Man is being handed over into the hands of sinners.
Why this rendering
Mark.14.41 Hypothesis
Syntactic observation
ἀπέχει — a one-word sentence, and a use the lexica record as found nowhere else in the New Testament. ἀπέχω occurs twice in Mark: at 7:6 their heart ἀπέχει, is far away, from me; here it will not bear that sense. The versions divide three ways — it is enough (KJV, 개역한글, ESV, NASB, NIV, NET, BSB, Luther), it is over (YLT, LSV), and a minority reading that takes Judas as subject: he has received it. The preceding Καθεύδετε … καὶ ἀναπαύεσθε divides with it: read as imperative it is sleep on now and rest (KJV, YLT, WEB, 개역한글); read as question, are you still sleeping and resting? (ESV, NASB, NIV, NET, BSB). The Greek form is identical either way, and the punctuation is the printed edition's decision. Three words later comes ἦλθεν ἡ ὥρα, the hour has come — and ἡ ὥρα is precisely what he asked in v.35 might pass from him. SBLGNT marks a variant in this verse (⸀τὸ).
Rendering options · 2
Adopted “Are you still sleeping and resting? Enough. The hour has come.”
Basis Reads the first two words as a question and renders ἀπέχει with a short word that does not narrow the sense. Since v.37 already asked could you not stay awake one hour, the question reading follows the scene.
“Sleep on now and take your rest. It is enough. The hour has come.”
Basis Reads them as imperatives.
Rejected Neither is excluded by form, so this rejection rests on the scene, not the grammar: read as a command it collides within two verses with get up, let us go (v.42). Either way the translation makes a decision the Greek does not, and that is noted.
Lost in translation
the unsettledness of ἀπέχει A translation must pick a word, so enough is settled, and the fact that there is no agreement on what the word means drops out of the sentence. This analysis stands in that place.
42
ἐγείρεσθε ἄγωμεν· ἰδοὺ ὁ παραδιδούς με ἤγγικεν.
Get up, let us go. Look, the one handing me over has drawn near.”
43
Καὶ ⸀εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται ⸀Ἰούδας ⸀εἷς τῶν δώδεκα καὶ μετ’ αὐτοῦ ⸀ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ τῶν πρεσβυτέρων.
And at once, while he was still speaking, Judas, one of the twelve, arrives, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders.
44
δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων· Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτὸν καὶ ⸀ἀπάγετε ἀσφαλῶς.
Now the one handing him over had given them a signal, saying, “The one I kiss is he. Seize him and lead him away securely.”
45
καὶ ἐλθὼν ⸀εὐθὺς προσελθὼν αὐτῷ λέγει· ⸀Ῥαββί, καὶ κατεφίλησεν αὐτόν.
And coming, at once he came up to him and says, “Rabbi” — and kissed him.
46
οἱ δὲ ἐπέβαλαν ⸂τὰς χεῖρας αὐτῷ⸃ καὶ ἐκράτησαν αὐτόν.
And they laid hands on him and seized him.
47
εἷς δέ ⸀τις τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ⸀ὠτάριον.
But one of those standing by drew his sword and struck the slave of the high priest and cut off his ear.
48
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς· Ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με;
And answering, Jesus said to them, “Have you come out with swords and clubs to take me, as against a robber?
49
καθ’ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων καὶ οὐκ ἐκρατήσατέ με· ἀλλ’ ἵνα πληρωθῶσιν αἱ γραφαί.
Day after day I was with you in the temple teaching, and you did not seize me. But — that the scriptures may be fulfilled.”
50
καὶ ἀφέντες αὐτὸν ⸂ἔφυγον πάντες⸃.
And leaving him, they all fled.
51
Καὶ ⸂νεανίσκος τις⸃ ⸀συνηκολούθει αὐτῷ περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ κρατοῦσιν ⸀αὐτόν,
And a certain young man was following him, wrapped in a linen cloth over his naked body. And they seize him,
Why this rendering
Mark.14.51 Observation
Syntactic observation
The words of these two verses (51-52) are tied by vocabulary to the end of this book. νεανίσκος, young man, occurs twice in Mark — 14:51 and 16:5: the one who leaves the linen and flees naked, and the one sitting at the right in the empty tomb, clothed in white. σινδών, linen cloth, occurs four times — 14:51, 52 and twice at 15:46: the cloth this man abandons is the cloth Joseph wraps Jesus in. The vocabulary threads three scenes, and the text explains nothing between them. γυμνός, naked, occurs only in vv.51 and 52; and immediately after all the disciples flee in v.50 (ἔφυγον), this man flees in v.52 (ἔφυγεν) — the same verb twice within two verses. Mark never says who he is and never brings him back. SBLGNT marks a variant in this verse (⸂νεανίσκος τις⸃ ⸀συνηκολούθει ⸀αὐτόν,).
Rendering options · 2
Adopted One word — “linen cloth” — across 14:51, 52 and 15:46
Basis Renders σινδών identically in all three scenes so that the abandoned cloth and the cloth around Jesus are visibly one word, and fixes νεανίσκος to match 16:5.
Vary it by scene — a linen garment here, fine linen at 15:46
Basis Chooses whatever word reads best in each scene.
Rejected Vary the word and the thread joining the three places is cut. Mark links by vocabulary rather than explanation, and once the vocabulary breaks, what remains is an unexplained vignette.
Lost in translation
the namelessness Guesses about who he is are old, but the text says nothing. All a translation can do is add none of them — and if the thread of vocabulary is left intact, the reader joins the three scenes unaided.
52
ὁ δὲ καταλιπὼν τὴν σινδόνα γυμνὸς ⸀ἔφυγεν.
but leaving the linen cloth behind he fled naked.
53
Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ ⸀συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς.
And they led Jesus away to the high priest, and all the chief priests and the elders and the scribes come together.
54
καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως καὶ ἦν συγκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς.
And Peter followed him at a distance, right into the courtyard of the high priest, and he was sitting with the attendants and warming himself at the fire.
55
οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον·
And the chief priests and the whole council were seeking testimony against Jesus to put him to death, and they were not finding any;
56
πολλοὶ γὰρ ἐψευδομαρτύρουν κατ’ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν.
for many were testifying falsely against him, and the testimonies did not agree.
57
καί τινες ἀναστάντες ἐψευδομαρτύρουν κατ’ αὐτοῦ λέγοντες
And some stood up and were testifying falsely against him, saying,
58
ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω·
“We heard him saying, ‘I will destroy this temple made with hands, and in three days I will build another not made with hands.'”
59
καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν.
And not even so did their testimony agree.
60
καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὗτοί σου καταμαρτυροῦσιν;
And the high priest stood up in the middle and questioned Jesus, saying, “Do you answer nothing? What is it these men testify against you?”
61
ὁ δὲ ἐσιώπα καὶ ⸂οὐκ ἀπεκρίνατο οὐδέν⸃. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ· Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ;
But he was silent and answered nothing. Again the high priest was questioning him and says to him, “Are you the Christ, the Son of the Blessed?”
62
ὁ δὲ Ἰησοῦς εἶπεν· Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.
And Jesus said, “I am. And you will see the Son of Man seated at the right hand of the Power, and coming with the clouds of heaven.”
63
ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει· Τί ἔτι χρείαν ἔχομεν μαρτύρων;
And the high priest tore his garments and says, “What further need do we have of witnesses?
64
ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ⸂ἔνοχον εἶναι⸃ θανάτου.
You have heard the blasphemy. How does it appear to you?” And they all condemned him as deserving death.
65
καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν ⸂αὐτοῦ τὸ πρόσωπον⸃ καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ· Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ⸀ἔλαβον.
And some began to spit on him and to cover his face and to strike him with fists and to say to him, “Prophesy.” And the attendants took him with slaps.
66
Καὶ ὄντος τοῦ Πέτρου ⸂κάτω ἐν τῇ αὐλῇ⸃ ἔρχεται μία τῶν παιδισκῶν τοῦ ἀρχιερέως,
And while Peter was below in the courtyard, one of the servant girls of the high priest comes;
67
καὶ ἰδοῦσα τὸν Πέτρον θερμαινόμενον ἐμβλέψασα αὐτῷ λέγει· Καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ⸂ἦσθα τοῦ Ἰησοῦ⸃·
and seeing Peter warming himself, she looked hard at him and says, “You too were with the Nazarene, Jesus.”
68
ὁ δὲ ἠρνήσατο λέγων· ⸂Οὔτε οἶδα οὔτε ἐπίσταμαι σὺ τί⸃ λέγεις, καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον ⸂καὶ ἀλέκτωρ ἐφώνησεν⸃.
But he denied it, saying, “I neither know nor understand what you are saying.” And he went out into the forecourt. And a cock crowed.
69
καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν ⸂ἤρξατο πάλιν⸃ λέγειν τοῖς ⸀παρεστῶσιν ὅτι Οὗτος ἐξ αὐτῶν ἐστιν.
And the servant girl, seeing him, began again to say to those standing by, “This man is one of them.”
70
ὁ δὲ πάλιν ἠρνεῖτο. καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ· Ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ ⸂καὶ ἡ λαλιά σου ὁμοιάζει⸃·
But he denied it again. And a little later those standing by were again saying to Peter, “Truly you are one of them, for you are a Galilean too, and your speech is like theirs.”
71
ὁ δὲ ἤρξατο ἀναθεματίζειν καὶ ὀμνύναι ὅτι Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε.
But he began to curse and to swear, “I do not know this man you are talking about.”
72
καὶ ⸀εὐθὺς ἐκ δευτέρου ἀλέκτωρ ἐφώνησεν· καὶ ἀνεμνήσθη ὁ Πέτρος τὸ ῥῆμα ⸀ὡς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Πρὶν ἀλέκτορα ⸂φωνῆσαι δὶς τρίς με ἀπαρνήσῃ⸃, καὶ ἐπιβαλὼν ἔκλαιεν.
And at once, for the second time, a cock crowed. And Peter remembered the word Jesus had spoken to him — “Before a cock crows twice you will deny me three times” — and breaking down, he was weeping.
Why this rendering
Mark.14.72 Hypothesis
Syntactic observation
Before the last word stands a participle that will not resolve — ἐπιβαλὼν ἔκλαιεν. ἐπιβάλλω occurs four times in Mark: at 4:37 the waves beat into the boat, at 11:7 they throw garments onto the colt, at 14:46 they lay hands on Jesus. At the fourth, 14:72, it has no object. On one objectless participle three readings divide: throwing his mind upon it, i.e. thinking of it (개역한글, KJV, YLT, WEB, LSV); breaking down (ESV, NIV, NET, BSB); beginning to weep (NASB, Luther). All three are grammatically possible and the text settles none. The arrangement before it is the place where ἀλεκτοροφωνία, the hour named cockcrow at 13:35, comes back as an actual ἀλέκτωρ crowing. ἔκλαιεν is imperfect — he began weeping and went on. And this is the last place Peter acts in this book — his name is spoken once more at 16:7, but there he is the one a message is to reach. SBLGNT marks a variant in this verse (⸀εὐθὺς ⸀ὡς ⸂φωνῆσαι ἀπαρνήσῃ⸃,).
Rendering options · 2
Adopted “And breaking down, he was weeping.”
Basis Reads the objectless ἐπιβάλλω as the body giving way and renders the imperfect as continuing. Any choice inserts a decision, and that is recorded in the analysis.
“And when he thought thereon, he wept.”
Basis Reads it as the idiom of casting one's mind upon a thing.
Rejected A possible reading, but the preceding clause has already said ἀνεμνήσθη, he remembered — the mental act — so it would say the same thing twice. This rejection too rests on context, not grammar.
Lost in translation
the openness of the participle The Greek ends without saying what was thrown. In any language a predicate gets filled in, and the filling chooses one of the three.