Mark Chapter 14  PDF  MSWord

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Go to Bible: Mark 14
 
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Mar 14:3

“over his head.” The record of Mary anointing Jesus occurs in Matthew 26:6-13; Mark 14:3-9; and John 12:1-8. Mark says the ointment was poured on the head, while John 12:3 says Mary anointed Jesus’ feet. The key is realizing that she had a lot of ointment, and put it on both Jesus’ head and feet [for more information, see commentary on Matthew 26:7].

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Mar 14:4

“But there were some indignantly saying to one another…” This verse is hard to translate, and so the versions differ considerably. A literal rendition would be something like, “There were some being indignant with each other.” Of course, they were not being indignant with each other, they were indignant about what they now considered a waste of money, and were commenting to each other about it. Some versions say they were indignant “within themselves,” or “said to themselves,” but that can be misunderstood. The ones who were indignant were saying things among themselves, i.e., among their little disgruntled group, but not within their own minds and thus “talking to themselves.”

The Gospel of John lets us know that this verbal poison of grumbling and indignation started with Judas Iscariot, who was a thief and stole from the money that Jesus and the disciples received (John 12:4-6). From Judas this discontent spread through the room and infected some of the believers. Jesus cut it off quickly and decisively. “Let her alone…” etc. Christians need to learn from this record. A little evil (leaven) goes through the whole loaf of bread. We need to respond quickly to evil. [For more on Judas being a thief and starting the grumbling that infected the rest of the apostles, see commentary on John 12:4].

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Mar 14:5

“scolding her harshly.” See commentary on John 11:33.

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Mar 14:12

“the first day of the Feast of Unleavened Bread.” This same phrase is used in Matthew 26:17; see the commentary on that verse.

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Mar 14:24

“This is my blood of the covenant.” See commentary on Luke 22:20.

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Mar 14:25

“when I drink it new in the Kingdom of God.” At the Last Supper Jesus promised his apostles that he would not drink wine again until he drank it with them the Kingdom of God, also called the Kingdom of Heaven, which was the Messianic Kingdom on the restored earth. [For more Jesus’ promise not to drink wine until the Kingdom, see commentary on Matt. 26:29].

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Mar 14:26(top)
Mar 14:27

Quoted from Zechariah 13:7.

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Mar 14:34

“soul.” See commentary on Matthew 26:38.

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Mar 14:35(top)
Mar 14:36

“Abba.” See commentary on Galatians 4:6).

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Mar 14:37(top)
Mar 14:38

“spirit.” This is the use of spirit that refers to the action of the mind, i.e., attitudes and emotions. The Apostles had a willing attitude, but their flesh was weak and unable to stay awake. [For more on “spirit,” including a long list of the ways it is used in the Bible, see Appendix 6, “Usages of Spirit.”]

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Mar 14:39(top)
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Mar 14:41

“Look!” The Greek word is idou (#2400 ἰδού), and it is used to get our attention. See commentary on Matthew 1:20 (“Look!).

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Mar 14:42

“Look!” The Greek word is idou (#2400 ἰδού), and it is used to get our attention. See commentary on Matthew 1:20 (“Look!).

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Mar 14:49

“let the scriptures be fulfilled.” This is a command clause. In the original language this is composed of hina (#2443 ἵνα) and the verb for “fulfilled,” pleroō (#4137 πληρόω), in the subjunctive mood. See commentary on John 9:3; “let the works of God be revealed in him.” It should not be translated as a purpose clause, “this has taken place to fulfill the Scriptures” (such as NASB; NET; NAB; ASV), but as a command clause: “Let the scriptures be fulfilled.” Reading it as a purpose clause requires the phrase “this has taken place” to be supplied in order to complete the thought, because it is not in the Greek. The fact that the hina with a verb in the subjunctive clause stands alone makes the command clause a less forced reading.

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Mar 14:64

“defaming speech.” The Greek noun is blasphēmia (#988 βλασφημία; pronounced blas-fay-me’-ah), and was used of someone speaking against another. The primary meaning as it was used in the Greek culture was showing disrespect to a person or deity, and/or harming his, her, or its reputation. [For more on blasphēmia, see commentary on Matt. 9:3].

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