Passover: This festival (Greek paʹskha from Hebrew peʹsach from the verb pa·sachʹ, meaning “to pass over; to pass by”) was instituted the evening preceding the Israelites’ Exodus from Egypt. It commemorates the deliverance of the Israelites from Egypt and the ‘passing over’ of their firstborn when Jehovah destroyed the firstborn of Egypt.​—Ex 12:14, 24-47; see Glossary.

while he was at Bethany: The events described at Mr 14:3-9 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

And: What is described in verses 10 and 11 happened on Nisan 12, the same day that the events described at Mr 14:1, 2 took place.​—See App. A7, B12, and study notes on Mr 14:1, 3.

Now: The events described at Mr 14:1, 2 took place on Nisan 12; the verse states that the Passover (on Nisan 14; see study note on Mt 26:2) and the Festival of Unleavened Bread (on Nisan 15-21; see Glossary) was two days later.​—See App. A7, B12, B15, and study notes on Mr 14:3, 10.

a leper: A person suffering from a serious skin disease. The leprosy referred to in the Bible is not restricted to the disease known by that name today. Anyone diagnosed with leprosy became an outcast from society until he was cured.​—Le 13:2, ftn., 45, 46; see Glossary, “Leprosy; Leper.”

a woman: According to Joh 12:3, this woman is Mary, the sister of Martha and Lazarus.

she poured perfumed oil on my body: The woman (see study note on Mt 26:7) performed this generous act out of love and appreciation for Jesus. He explained that she was unknowingly preparing his body for burial, since such perfumed oil and ointments were often applied to dead bodies.​—2Ch 16:14.

while he was at Bethany: The events described at Mr 14:3-9 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Simon the leper: This Simon is mentioned only here and in the parallel account at Mt 26:6. He may have been a former leper whom Jesus healed.​—See study note on Mt 8:2 and Glossary, “Leprosy; Leper.”

a woman: See study note on Mt 26:7.

alabaster jar: See Glossary, “Alabaster.”

perfumed oil: John says that the weight was a pound. Mark’s and John’s accounts specify that it was worth “more than 300 denarii.” (Mr 14:5; Joh 12:3-5) That sum represented about a year’s wages for an ordinary laborer. The source of such perfumed oil is generally thought to be an aromatic plant (Nardostachys jatamansi) found in the Himalayas. Nard was often adulterated, even counterfeited, but both Mark and John say that this oil was genuine nard.​—See Glossary, “Nard.”

pouring it on his head: According to Matthew and Mark, the woman poured the oil on Jesus’ head. (Mt 26:7) John, who wrote years later, supplied the added detail that she also poured it on his feet. (Joh 12:3) Jesus explains that this loving act, in a figurative sense, prepared him for burial.​—See study note on Mr 14:8.

perfumed oil: John says that the weight was a pound. Mark’s and John’s accounts specify that it was worth “more than 300 denarii.” (Mr 14:5; Joh 12:3-5) That sum represented about a year’s wages for an ordinary laborer. The source of such perfumed oil is generally thought to be an aromatic plant (Nardostachys jatamansi) found in the Himalayas. Nard was often adulterated, even counterfeited, but both Mark and John say that this oil was genuine nard.​—See Glossary, “Nard.”

300 denarii: Matthew’s account simply says “a great deal of money” (Mt 26:9), but the accounts of Mark and John are more specific.​—See study note on Mr 14:3; Glossary, “Denarius”; and App. B14.

a woman: According to Joh 12:3, this woman is Mary, the sister of Martha and Lazarus.

she poured perfumed oil on my body: The woman (see study note on Mt 26:7) performed this generous act out of love and appreciation for Jesus. He explained that she was unknowingly preparing his body for burial, since such perfumed oil and ointments were often applied to dead bodies.​—2Ch 16:14.

Truly: Greek, a·menʹ, a transliteration of the Hebrew ʼa·menʹ, meaning “so be it,” or “surely.” Jesus frequently uses this expression to preface a statement, a promise, or a prophecy, thereby emphasizing its absolute truthfulness and reliability. Jesus’ use of “truly,” or amen, in this way is said to be unique in sacred literature. When repeated in succession (a·menʹ a·menʹ), as is the case throughout the Gospel of John, Jesus’ expression is translated “most truly.”​—See study note on Joh 1:51.

all the nations: This expression shows the scope of the preaching work, letting the disciples know that it would extend beyond preaching to fellow Jews. In its general sense, the Greek word for “nation” (eʹthnos) refers to a group of people who are more or less related to one another by blood and who have a common language. Such a national or ethnic group often occupies a defined geographic territory.

Truly: See study note on Mt 5:18.

is preached in all the world: Similar to his prophecy at Mr 13:10, Jesus here foretells that the good news would be proclaimed in all the world and would include this woman’s act of devotion. God inspired three Gospel writers to mention what she did.​—Mt 26:12, 13; Joh 12:7; see study note on Mr 13:10.

Now: The events described at Mr 14:1, 2 took place on Nisan 12; the verse states that the Passover (on Nisan 14; see study note on Mt 26:2) and the Festival of Unleavened Bread (on Nisan 15-21; see Glossary) was two days later.​—See App. A7, B12, B15, and study notes on Mr 14:3, 10.

while he was at Bethany: The events described at Mr 14:3-9 evidently took place after sunset when Nisan 9 began. That timing is indicated by the parallel account in John, where Jesus is said to arrive at Bethany “six days before the Passover.” (Joh 12:1) He must have arrived about the beginning (at sunset) of the Sabbath on Nisan 8, which was the day before the meal at Simon’s place.​—Joh 12:2-11; see App. A7 and B12.

Iscariot: Possibly meaning “Man From Kerioth.” Judas’ father, Simon, is also called “Iscariot.” (Joh 6:71) This term has commonly been understood to indicate that Simon and Judas were from the Judean town of Kerioth-hezron. (Jos 15:25) If this is so, Judas was the only Judean among the 12 apostles, the rest being Galileans.

And: What is described in verses 10 and 11 happened on Nisan 12, the same day that the events described at Mr 14:1, 2 took place.​—See App. A7, B12, and study notes on Mr 14:1, 3.

Iscariot: See study note on Mt 10:4.

silver money: Lit., “silver,” that is, silver used as money. According to Mt 26:15, the amount of money was “30 silver pieces.” Matthew is the only Gospel writer to mention the amount for which Jesus was betrayed. These were possibly 30 silver shekels minted in Tyre. The use of this sum appears to show the chief priests’ contempt for Jesus, since under the Law, it was the price of a slave. (Ex 21:32) Likewise, when the prophet Zechariah asked the unfaithful Israelites for his wages for his prophetic work among God’s people, they weighed out to him “30 pieces of silver,” suggesting that they considered him to be worth no more than a slave.​—Zec 11:12, 13.

On the first day of the Unleavened Bread: The Festival of Unleavened Bread began on Nisan 15, the day after the Passover (Nisan 14), and lasted for seven days. (See App. B15.) In Jesus’ time, however, the Passover had become so closely connected to this festival that all eight days, including Nisan 14, sometimes were referred to as “the Festival of the Unleavened Bread.” (Lu 22:1) In this context, the phrase “On the first day of” could be rendered “On the day before.” (Compare Joh 1:15, 30, where the Greek word for “first” [proʹtos] is rendered “before” in a similar construction, namely, “he existed before [proʹtos] me.”) So the original Greek, as well as Jewish custom, allows for the disciples’ question to have been asked of Jesus on Nisan 13. During the daytime of Nisan 13, the disciples made preparations for the Passover, which was later celebrated “after evening had fallen” at the beginning of Nisan 14.​—Mr 14:16, 17.

on the first day of the Unleavened Bread: The Festival of Unleavened Bread began on Nisan 15, the day after the Passover (Nisan 14), and the festival lasted for seven days. (See App. B15.) By Jesus’ time, however, the Passover had become so closely connected to this festival that all eight days, including Nisan 14, were sometimes referred to as “the Festival of the Unleavened Bread.” (Lu 22:1) The day mentioned here refers to Nisan 14 because it is said to be the day when they customarily offered up the Passover sacrifice. (Ex 12:6, 15, 17, 18; Le 23:5; De 16:1-8) What is described in verses 12-16 likely took place on the afternoon of Nisan 13 in preparation for the Passover, which was celebrated “after evening had fallen” at the beginning of Nisan 14.​—Mr 14:17, 18; see App. B12 and study note on Mt 26:17.

After evening had fallen: That is, the evening marking the start of Nisan 14.​—See App. A7 and B12.

dipping with me: People usually ate food with their fingers, or they used a piece of bread somewhat like a spoon. This expression could also be an idiom meaning “to share food together.” Eating with a person signified close friendship. To turn against such an intimate companion was considered the vilest form of treachery.​—Ps 41:9; Joh 13:18.

bowl: The Greek word denotes a relatively deep bowl from which a meal was eaten. A few ancient manuscripts have a reading that can be rendered “the common bowl,” but the current reading has strong manuscript support.

took a loaf . . . broke it: The loaves common in the ancient Near East were thin and, if unleavened, brittle. There was no spiritual significance to Jesus’ breaking the bread; this was the normal way to divide that type of loaf.​—See study note on Mt 14:19.

means: The Greek word e·stinʹ (literally meaning “is”) here has the sense of “signifies; symbolizes; stands for; represents.” This meaning was evident to the apostles, since on this occasion Jesus’ perfect body was there in front of them and so was the unleavened bread that they were about to eat. Therefore, the bread could not have been his literal body. It is worth noting that the same Greek word is used at Mt 12:7, and many Bible translations render it “means.”

took a loaf . . . broke it: See study note on Mt 26:26.

said a blessing: This expression evidently refers to a prayer offering praise and thanks to God.

means: See study note on Mt 26:26.

blood of the covenant: The new covenant, between Jehovah and anointed Christians, was made operative by Jesus’ sacrifice. (Heb 8:10) Jesus here uses the same expression Moses used when acting as mediator and inaugurating the Law covenant with Israel at Mount Sinai. (Ex 24:8; Heb 9:19-21) Just as the blood of bulls and goats validated the Law covenant between God and the nation of Israel, Jesus’ blood made valid the new covenant that Jehovah would make with spiritual Israel. That covenant went into effect at Pentecost 33 C.E.​—Heb 9:14, 15.

blood of the covenant: See study note on Mt 26:28.

drink it new: That is, the vine’s new product. In the Scriptures, wine sometimes symbolizes joy.​—Ps 104:15; Ec 10:19.

drink it new: See study note on Mt 26:29.

after singing praises: Or “after singing hymns (psalms).” According to one Jewish tradition, the first Hallel Psalms (113, 114) were sung, or recited, during the Passover meal; the last four (115-118) at its conclusion. The latter contain some of the prophecies that apply to the Messiah. Ps 118 begins and ends with the words: “Give thanks to Jehovah, for he is good; his loyal love endures forever.” (Ps 118:1, 29) These may well have been the last words of praise that Jesus sang with his faithful apostles on the night before his death.

praises: See study note on Mt 26:30.

before dawn: Lit., “when the rooster crows.” According to the Greek and Roman division, this was the name given to the third watch of the night. It refers to the time from midnight to about 3:00 a.m. (See preceding study notes on this verse.) It was probably during this time that “a rooster crowed.” (Mr 14:72) It is generally agreed that roosters’ crowing has long been and still is a time indicator in the lands to the E of the Mediterranean.​—See study notes on Mt 26:34; Mr 14:30, 72.

before a rooster crows: All four Gospels mention this, but only Mark’s account adds the detail that the rooster would crow twice. (Mt 26:34, 74, 75; Mr 14:72; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred very early in the morning.​—See study note on Mr 13:35.

Gethsemane: This garden was evidently located on the Mount of Olives across the Kidron Valley from Jerusalem. It was probably equipped with an olive press, since its name is derived from a Hebrew or Aramaic expression (gath shema·nehʹ) meaning “oil press.” Although the exact location cannot be determined, one tradition identifies Gethsemane with a garden located at the foot of the Mount of Olives, at the fork of the road on its W slope.​—See App. B12.

Gethsemane: See study note on Mt 26:36.

I am: Or “My soul is.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a person’s entire being. So “my soul” can be rendered “my whole being” or simply “I.”​—See Glossary, “Soul.”

Keep on the watch: The Greek term has the basic meaning “stay (keep) awake,” but in many contexts it means “be on guard; be watchful.” Matthew uses this term at Mt 24:43; 25:13; 26:38, 40, 41. At Mt 24:44, he connects it with the need to be “ready.”​—See study note on Mt 26:38.

Keep on the watch: Lit., “Stay awake.” This exhortation to stay awake spiritually is the basic message of the parable of the ten virgins.​—See study notes on Mt 24:42; 26:38.

Keep on the watch: The Greek term has the basic meaning “stay (keep) awake,” but in many contexts it means “be on guard; be watchful.” In addition to this verse, Mark uses the term at Mr 13:34, 37; 14:34, 37, 38.​—See study notes on Mt 24:42; 26:38; Mr 14:34.

I am: See study note on Mt 26:38.

keep on the watch: Lit., “stay awake.” Jesus had emphasized the need for his disciples to stay awake spiritually because of not knowing the day and hour of his coming. (See study notes on Mt 24:42; 25:13; Mr 13:35.) He repeats that exhortation here and again at Mr 14:38, where he links staying awake spiritually with persevering in prayer. Similar exhortations are found throughout the Christian Greek Scriptures, showing that spiritual alertness is vital for true Christians.​—1Co 16:13; Col 4:2; 1Th 5:6; 1Pe 5:8; Re 16:15.

fell to the ground: Or “threw himself to the ground.” The parallel account at Mt 26:39 says that Jesus “fell facedown.” In the Bible, several postures for prayer are mentioned, including standing and kneeling. However, perhaps the humblest posture was when a person in fervent prayer would lie facedown with his body outstretched.

drink the cup: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (Ps 11:6; 16:5; 23:5) To “drink the cup” here means to submit to God’s will. In this case, the “cup” involved not only Jesus’ suffering and death under the false charge of blasphemy but also his being resurrected to immortal life in heaven.

Abba: A Hebrew or Aramaic word (transliterated into Greek) occurring three times in the Christian Greek Scriptures. (Ro 8:15; Ga 4:6) The word literally means “the father” or “O Father.” It combines some of the intimacy of the English word “papa” with the dignity of the word “father,” being informal and yet respectful. It was among the first words a child learned to speak; yet in ancient Hebrew and Aramaic writings, it was also used by a grown son when addressing his father. Therefore, it was an endearing form of address rather than a title. Jesus’ use of this expression shows the close, trusting relationship he has with his Father.

Father: All three instances of Abba are followed by the translation ho pa·terʹ in Greek, which literally means “the father” or “O Father.”

remove this cup from me: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (See study note on Mt 20:22.) Jesus no doubt felt great concern over the reproach that his death as one charged with blasphemy and sedition could bring on God, moving him to pray that this “cup” be removed from him.

spirit: Here referring to the impelling force that issues from a person’s figurative heart and causes him to say and do things in a certain way.​—See Glossary.

flesh: In the Bible, the term is often used to represent man in his imperfect sinful state.

spirit: See study note on Mt 26:41.

flesh: See study note on Mt 26:41.

their eyes were weighed down: A Greek idiomatic expression that means “to be extremely sleepy.” It could also be rendered, “they could not keep their eyes open.”

Look!: The Greek word i·douʹ, here rendered “look!,” is often used to focus attention on what follows, encouraging the reader to visualize the scene or to take note of a detail in a narrative. It is also used to add emphasis or to introduce something new or surprising. In the Christian Greek Scriptures, the term occurs most frequently in the Gospels of Matthew and Luke and in the book of Revelation. A corresponding expression is often used in the Hebrew Scriptures.

Look!: See study note on Mr 1:2.

gave him a tender kiss: The Greek verb rendered “to give a tender kiss” is an intensive form of the verb for “kiss,” used at Mr 14:44. By greeting Jesus in such a warm, friendly manner, Judas showed the depth of his deceitfulness and hypocrisy.

struck the slave of the high priest: This incident is recorded by all four Gospel writers, and their accounts are complementary. (Mt 26:51; Mr 14:47; Lu 22:50) Only Luke, “the beloved physician” (Col 4:14), mentions that Jesus “touched the ear and healed him.” (Lu 22:51) John is the only Gospel writer to mention that Simon Peter wielded the sword and that Malchus was the name of the slave whose ear was cut off. John was evidently the disciple “known to the high priest” as well as to his household (Joh 18:15, 16), so it is natural that his Gospel would mention the injured man by name. John’s familiarity with the high priest’s household is further shown at Joh 18:26, where John explains that the slave who accused Peter of being a disciple of Jesus was “a relative of the man whose ear Peter had cut off.”

one of those standing by: The parallel account at Joh 18:10 shows that it was Simon Peter who drew his sword and that the name of the slave of the high priest was Malchus. The accounts of Luke (22:50) and John (18:10) also add the detail that it was his “right ear” that was cut off.

struck the slave of the high priest: See study note on Joh 18:10.

Mark: From the Latin name Marcus. Mark was the Roman surname of the “John” mentioned at Ac 12:12. His mother was Mary, an early disciple who lived in Jerusalem. John Mark was “the cousin of Barnabas” (Col 4:10), with whom he traveled. Mark also traveled with Paul and other early Christian missionaries. (Ac 12:25; 13:5, 13; 2Ti 4:11) Although the Gospel nowhere specifies who wrote it, writers of the second and third centuries C.E. ascribe this Gospel to Mark.

a certain young man: Mark is the only one who records the incident described in verses 51 and 52. The young man may have been the writer himself. If so, Mark may have had some personal contact with Jesus.​—See study note on Mr Title.

naked: Or “not sufficiently dressed.” The Greek word gy·mnosʹ can have the meaning “lightly clad; in the undergarment only.”​—Jas 2:15, ftn.

naked: See study note on Mt 25:36.

the high priest: When Israel functioned as an independent nation, the high priest held his office for life. (Nu 35:25) However, during the Roman occupation of Israel, the rulers assigned by Rome had authority to appoint the high priest and to depose him. The high priest who presided at Jesus’ trial was Caiaphas (Mt 26:3, 57), a skillful diplomat who held his office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E.​—See Glossary, “High priest,” and App. B12 for the possible location of Caiaphas’ house.

Sanhedrin: That is, the Jewish high court in Jerusalem. The Greek word rendered “Sanhedrin” (sy·neʹdri·on) literally means a “sitting down with.” Although it was a general term for an assembly or a meeting, in Israel it could refer to a religious judicial body or court.​—See study note on Mt 5:22 and Glossary; see also App. B12 for the possible location of the Sanhedrin Hall.

Sanhedrin: See study note on Mt 26:59.

their testimony was not in agreement: Mark is the only Gospel writer to report that the false witnesses at Jesus’ trial were not in agreement.

the Christ: Here the title “Christ,” meaning “Anointed One,” is preceded by the definite article in Greek. This is a way of indicating that Jesus was the promised Messiah, the one who had been anointed in a special sense.​—See study notes on Mt 1:1; 2:4.

the Christ: See study note on Mt 11:2.

right hand of power: To be on a ruler’s right hand meant being second in importance to the ruler himself. (Ps 110:1; Ac 7:55, 56) The Greek word for “power” in this context may be understood to refer to God himself, and it could be rendered “the Power” or “the Powerful One.” The Greek expression for “right hand of power” also occurs in the parallel account at Lu 22:69, but with the addition of the word for “God.” It is rendered “the powerful right hand of God.” The phrase “right hand of power” may also imply that Jesus would be infused with power, or authority, because of being at the right hand of the Powerful One, God.

right hand of power: See study note on Mt 26:64.

ripped his garments: Here a gesture expressing indignation. Caiaphas likely tore open the part of his garment that covered his chest to dramatize his sanctimonious outrage at Jesus’ words.

Prophesy . . . Who struck you?: Here “prophesy” does not mean to make a prediction but to identify by divine revelation who had hit him. The parallel accounts at Mr 14:65 and Lu 22:64 show that Jesus’ persecutors had covered his face, evidently explaining their taunt to identify who had hit him.

Prophesy!: Here “prophesy” does not imply making a prediction but, rather, identifying by divine revelation. The context shows that Jesus’ persecutors had covered his face. They were thus challenging the blindfolded Jesus to identify who had hit him.​—See study note on Mt 26:68.

Prophesy!: Here “prophesy” does not imply making a prediction but, rather, identifying by divine revelation. The context shows that Jesus’ persecutors had covered his face, and the parallel account at Mt 26:68 reveals that the taunt they addressed to him was, in full: “Prophesy to us, you Christ. Who struck you?” They were thus challenging the blindfolded Jesus to identify who was hitting him.​—See study notes on Mt 26:68; Lu 22:64.

gatehouse: Lit., “gate.” Mark’s account uses a term that can mean “entryway” or “vestibule,” indicating that this was more than a simple gate. (Mr 14:68) It was evidently a structure, perhaps a passageway or a hall, leading from the courtyard to the exterior doors that opened to the street.

entryway: Or “vestibule.”​—See study note on Mt 26:71.

curse: Most likely, Peter is invoking a curse on himself, saying, in effect, that he ‘wishes to be cursed if he is lying and actually knows the man.’

swear: Or “swear with an oath.” Motivated by fear, Peter is trying to convince those around him that his denials are truthful. By swearing to the matter, he is taking an oath that his words are true and that a calamity might befall him if they are not.

curse: See study note on Mt 26:74.

swear: See study note on Mt 26:74.

before dawn: Lit., “when the rooster crows.” According to the Greek and Roman division, this was the name given to the third watch of the night. It refers to the time from midnight to about 3:00 a.m. (See preceding study notes on this verse.) It was probably during this time that “a rooster crowed.” (Mr 14:72) It is generally agreed that roosters’ crowing has long been and still is a time indicator in the lands to the E of the Mediterranean.​—See study notes on Mt 26:34; Mr 14:30, 72.

a rooster crowed: All four Gospels mention this event, but only Mark’s account adds the detail that the rooster crowed a second time. (Mt 26:34, 74, 75; Mr 14:30; Lu 22:34, 60, 61; Joh 13:38; 18:27) The Mishnah indicates that roosters were bred in Jerusalem in Jesus’ day, lending support to the Bible account. This crowing likely occurred sometime before dawn.​—See study note on Mr 13:35.