Mark 14

The narrative follows a downward movement from public teaching to private betrayal, culminating in the complete isolation of Jesus as he stands alone before the Sanhedrin while his inner circle abandons him.

• Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her (v. 9).
• I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God (v. 25).
• After that I am risen, I will go before you into Galilee (v. 28).

• Let her alone; why trouble ye her? (v. 6)
• Take, eat: this is my body (v. 22)
• Watch ye and pray, lest ye enter into temptation (v. 38)
• Rise up, let us go (v. 42)

• Woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born (v. 21).
• All ye shall be offended because of me this night (v. 27).

• The Passover (Πάσχα - G3957) was a central Jewish festival commemorating the Exodus from Egypt, involving the consumption of the Passover lamb.
• The 'alabaster flask' (ἀλάβαστρον - G211) used by the woman indicates significant wealth; these vessels were typically used for expensive perfumes.
• Gethsemane (meaning 'oil press') was an olive grove on the Mount of Olives, a common location for Jesus to retreat from the city.

• Anointing a head with ointment was an act of extreme honor. The disciples' indignation (vv. 4-5) reflects the cultural value of charity to the poor, which they used to obscure the significance of the moment.
• Reclining at table (κατάκειμαι - G2621) was the standard posture for formal meals, indicating a relaxed, intimate setting.

• This chapter begins the 'Passion Narrative,' the climactic section of Mark's Gospel where Jesus' ministry shifts from public proclamation to the fulfillment of his mission through suffering.

• The Last Supper references Exodus 12 and 24, establishing the 'blood of the new testament' (v. 24) as the fulfillment of the Mosaic covenant.
• Jesus quotes Zechariah 13:7 regarding the sheep being scattered, confirming his role as the Smitten Shepherd.
• Matthew Henry observes regarding the institution of the Lord's Supper: 'It was instituted with blessing and giving of thanks, to be a memorial of Christ's death... How comfortable is this to poor repenting sinners, that the blood of Christ is shed for many!'

• Psalm 41:9 is alluded to in verse 18: 'One of you which eateth with me shall betray me.'
• Zechariah 13:7 is quoted in verse 27: 'I will smite the shepherd, and the sheep shall be scattered.'

• ἦν (ēn - G2258): Used repeatedly to emphasize the state of events (e.g., 'was the feast').
• ἀρχιερεύς (archiereús - G749): Used here for the high priest and chief priests, the primary antagonists of Jesus.
• ζητέω (zētéō - G2212): Used in a 'bad sense' in v. 1 and v. 11, indicating a calculated, persistent 'plotting' against Jesus.
• κρατέω (kratéō - G2902): Highlights the violent and forceful nature of the 'arrest' (v. 44, 46).
• ἀποκτείνω (apokteínō - G615): Used in v. 1 to describe the specific intent to 'kill outright' Jesus.

• The irony of Peter's claim that he would die with Jesus (v. 31), which is followed immediately by his fear-filled denials (vv. 68-71).
• The contrast between the woman who pours out her 'costly' ointment and Judas who agrees to betray Jesus for money.
• The 'young man' who flees naked (vv. 51-52) is unique to Mark; scholars often debate if this is a personal signature of the author.

• The identity of the 'young man' (vv. 51-52) remains a matter of speculation; there is no consensus in the text or early church history.
• The exact timing of the 'two days' (v. 1) relative to the Passover meal is a point of extensive chronological discussion regarding whether Jesus ate the traditional Passover or a day early.