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Better, <span class= "ital">was the passover, and the feast of unleavened bread.</span> The latter designation is common to St. Mark and St. Luke, as an explanation intended for Gentile readers. The same fact accounts, perhaps, for the omission by both of the name of Caiaphas as the chief mover in the scheme.<p> <div class="versenum"><a href="/mark/14-3.htm">Mark 14:3</a></div><div class="verse">And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured <i>it</i> on his head.</div>(3-9) <span class= "bld">And being in Bethany.</span>—See Notes on <a href="/context/matthew/26-6.htm" title="Now when Jesus was in Bethany, in the house of Simon the leper,">Matthew 26:6-13</a>.<p><span class= "bld">Ointment of spikenard.</span>—The Greek word so translated is, as the various renderings in the margin show, of doubtful import. It is used by St. John (<a href="/john/12-3.htm" title="Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment.">John 12:3</a>) in his account of the same facts.<p><span class= "bld">She brake the box.</span>—As in the “breaking through” the roof in <a href="/mark/2-4.htm" title="And when they could not come near to him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.">Mark 2:4</a>, the vivid touch that brings the manner of the act distinctly before our eyes is found in St. Mark only. The Greek word implies not so much the breaking of the neck of the costly jar or flask, but the crushing it in its entirety with both her hands.<p> <div class="versenum"><a href="/mark/14-4.htm">Mark 14:4</a></div><div class="verse">And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?</div>(4) <span class= "bld">There were some that had indignation.</span>—Note St. Mark’s limitation of the murmurers to “some,” as an intermediate stage between St. Matthew’s “the disciples” and St. John’s naming “Judas.”<p> <div class="versenum"><a href="/mark/14-5.htm">Mark 14:5</a></div><div class="verse">For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.</div>(5) <span class= "bld">For more than three hundred pence.</span>—The specific mention of the sum, not given by St. Matthew, is one of the few points common to St. Mark and St. John (<a href="/john/12-5.htm" title="Why was not this ointment sold for three hundred pence, and given to the poor?">John 12:5</a>).<p> <div class="versenum"><a href="/mark/14-6.htm">Mark 14:6</a></div><div class="verse">And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.</div>(6) <span class= "bld">She hath wrought a good work on me.</span>—“Good” in the sense of “noble,” as implying the higher form of goodness. The use of the word here is peculiar to St. Mark.<p> <div class="versenum"><a href="/mark/14-7.htm">Mark 14:7</a></div><div class="verse">For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always.</div>(7) <span class= "bld">Whensoever ye will ye may do them good.</span>—Peculiar to St. Mark; the other words being given by him in common with St. Matthew and St. John.<p> <div class="versenum"><a href="/mark/14-10.htm">Mark 14:10</a></div><div class="verse">And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.</div>(10, 11) <span class= "bld">And Judas Iscariot.</span>—See Notes on <a href="/context/matthew/26-14.htm" title="Then one of the twelve, called Judas Iscariot, went to the chief priests,">Matthew 26:14-15</a>.<p> <div class="versenum"><a href="/mark/14-11.htm">Mark 14:11</a></div><div class="verse">And when they heard <i>it</i>, they were glad, and promised to give him money. And he sought how he might conveniently betray him.</div>(11) <span class= "bld">They were glad, and promised to give him money.</span>—It may be noted (1) that the mention of the priests being “glad” is in common with St. Luke, and (2) that St. Mark does not name the specific sum which was promised as the price of blood.<p> <div class="versenum"><a href="/mark/14-12.htm">Mark 14:12</a></div><div class="verse">And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?</div>(12-21) <span class= "bld">And the first day of unleavened bread.</span>—See Notes on <a href="/context/matthew/26-20.htm" title="Now when the even was come, he sat down with the twelve.">Matthew 26:20-25</a>.<p><span class= "bld">When they killed the passover.</span>—Better, <span class= "ital">when they used to sacrifice;</span> the Greek tense implying a custom. Here, again, both St. Mark and St. Luke write as explaining the custom for their Gentile readers.<p> <div class="versenum"><a href="/mark/14-13.htm">Mark 14:13</a></div><div class="verse">And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him.</div>(13) <span class= "bld">And he sendeth forth two of his disciples.</span>—The number is given by St. Mark; the names, Peter and John, by St. Luke only. The sign of the pitcher of water is common to both Gospels, but not to St. Matthew.<p> <div class="versenum"><a href="/mark/14-14.htm">Mark 14:14</a></div><div class="verse">And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?</div>(14) <span class= "bld">The goodman of the house.</span>—Better, <span class= "ital">the master.</span> The better MSS. give the reading, “Where is <span class= "ital">my</span> guest-chamber,” a form which implies discipleship on the part of the owner of the house, even more than that given by St. Matthew. The word translated “guest-chamber” is the same as that which appears in <a href="/luke/2-7.htm" title="And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.">Luke 2:7</a> as “inn.” It was, in fact, the generic term for a hired lodging.<p> <div class="versenum"><a href="/mark/14-15.htm">Mark 14:15</a></div><div class="verse">And he will shew you a large upper room furnished <i>and</i> prepared: there make ready for us.</div>(15) <span class= "bld">Furnished and prepared.</span>—The first word implied that it was not a bare, empty chamber, but set out with cushions or <span class= "ital">divans,</span> on which the guests could recline; the second, that it was specially arranged for the Paschal Supper of that evening.<p> <div class="versenum"><a href="/mark/14-18.htm">Mark 14:18</a></div><div class="verse">And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.</div>(18) <span class= "bld">As they sat.</span>—Better, <span class= "ital">as they reclined.</span><p> <div class="versenum"><a href="/mark/14-21.htm">Mark 14:21</a></div><div class="verse">The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.</div>(21) <span class= "bld">Good were it for that man.</span>—St. Mark, it will be noted, omits the fact recorded by St. Matthew, that the last “Is it I?” was uttered by the Traitor.<p> <div class="versenum"><a href="/mark/14-22.htm">Mark 14:22</a></div><div class="verse">And as they did eat, Jesus took bread, and blessed, and brake <i>it</i>, and gave to them, and said, Take, eat: this is my body.</div>(22-25) <span class= "bld">As they did eat.</span>—See Notes on <a href="/context/matthew/26-26.htm" title="And as they were eating, Jesus took bread, and blessed it, and broke it, and gave it to the disciples, and said, Take, eat; this is my body.">Matthew 26:26-29</a>.<p><span class= "bld">Take, eat.</span>—The latter word is wanting in many of the best MSS.<p> <div class="versenum"><a href="/mark/14-23.htm">Mark 14:23</a></div><div class="verse">And he took the cup, and when he had given thanks, he gave <i>it</i> to them: and they all drank of it.</div>(23) <span class= "bld">When he had given thanks.</span>—St. Mark agrees with St. Matthew in using the word “blessing” of the bread, and “giving thanks” of the cup. St. Luke uses the latter word of the bread, and implies by the word “likewise” that the form was repeated with the cup.<p> <div class="versenum"><a href="/mark/14-24.htm">Mark 14:24</a></div><div class="verse">And he said unto them, This is my blood of the new testament, which is shed for many.</div>(24) <span class= "bld">Which is shed for many.</span>—Better, <span class= "ital">is being shed,</span> the participle, both here and in St. Matthew, being in the present tense.<p> <div class="versenum"><a href="/mark/14-25.htm">Mark 14:25</a></div><div class="verse">Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.</div>(25) <span class= "bld">Of the fruit of the vine.</span>—Better, <span class= "ital">of the product.</span> Note the difference between “the kingdom of God” here, and “the kingdom of My Father” in <a href="/matthew/26-29.htm" title="But I say to you, I will not drink from now on of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.">Matthew 26:29</a>.<p> <div class="versenum"><a href="/mark/14-26.htm">Mark 14:26</a></div><div class="verse">And when they had sung an hymn, they went out into the mount of Olives.</div>(26-42) <span class= "bld">And when they had sung an hymn.</span>—See Notes on <a href="/context/matthew/26-30.htm" title="And when they had sung an hymn, they went out into the mount of Olives.">Matthew 26:30-46</a>.<p> <div class="versenum"><a href="/mark/14-30.htm">Mark 14:30</a></div><div class="verse">And Jesus saith unto him, Verily I say unto thee, That this day, <i>even</i> in this night, before the cock crow twice, thou shalt deny me thrice.</div>(30) <span class= "bld">Before the cock crow twice.</span>—The word “twice” is omitted in many MSS. It agrees, however, with the emphatic mention of the cock crowing a “second time” in <a href="/mark/14-72.htm" title="And the second time the cock crew. And Peter called to mind the word that Jesus said to him, Before the cock crow twice, you shall deny me thrice. And when he thought thereon, he wept.">Mark 14:72</a>, and with the form of the prediction in the same verse, and may fairly be regarded as the true reading, the omission in some MSS. being accidental.<p> <div class="versenum"><a href="/mark/14-31.htm">Mark 14:31</a></div><div class="verse">But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.</div>(31) <span class= "bld">He spake the more vehemently.</span>—The Greek tense implies frequent and continuous speaking.<p> <div class="versenum"><a href="/mark/14-32.htm">Mark 14:32</a></div><div class="verse">And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.</div>(32) <span class= "bld">While I shall pray.</span>—Literally, <span class= "ital">till I shall have prayed.</span><p> <div class="versenum"><a href="/mark/14-33.htm">Mark 14:33</a></div><div class="verse">And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;</div>(33) <span class= "bld">Began to be</span> <span class= "bld">sore amazed.</span>—Note St. Mark’s use of the stronger word as compared with St. Matthew’s “to be sorrowful.”<p> <div class="versenum"><a href="/mark/14-36.htm">Mark 14:36</a></div><div class="verse">And he said, Abba, Father, all things <i>are</i> possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.</div>(36) <span class= "bld">And he said, Abba, Father.</span>—The record of the word “Abba” as actually uttered, is peculiar to St. Mark. We, perhaps, find traces of the impression it made on the minds of men in the “Abba, Father” of <a href="/romans/8-15.htm" title="For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father.">Romans 8:15</a>, <a href="/galatians/4-6.htm" title="And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.">Galatians 4:6</a>.<p> <div class="versenum"><a href="/mark/14-37.htm">Mark 14:37</a></div><div class="verse">And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?</div>(37) <span class= "bld">Simon, sleepest thou?</span>—Note that while St. Matthew and St. Luke give the question in the plural, St. Mark reports it in the singular, and joins it with the emphatic utterance of the name of the disciple. His report, too, includes the two questions which appear separately in the other two Gospels.<p> <div class="versenum"><a href="/mark/14-41.htm">Mark 14:41</a></div><div class="verse">And he cometh the third time, and saith unto them, Sleep on now, and take <i>your</i> rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.</div>(41) <span class= "bld">And he cometh the third time.</span>—We may note St. Mark’s omission of the third repetition of the prayer.<p><span class= "bld">It is enough.</span>—Peculiar to St. Mark, and probably noting the transition from the half-reproachful permission, “Sleep on now, and take your rest,” to the emphatic and, as it were, startled exclamation, “the hour is come.”<p><span class= "bld">Is</span> <span class= "bld">betrayed.</span>—The tense, as in St. Matthew, is present, “is at this moment being betrayed.”<p> <div class="versenum"><a href="/mark/14-43.htm">Mark 14:43</a></div><div class="verse">And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.</div>(43-45) <span class= "bld">And immediately, while he yet</span> <span class= "bld">spake.</span>—See Notes on <a href="/context/matthew/26-47.htm" title="And while he yet spoke, see, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.">Matthew 26:47-50</a>. Note the re-appearance of St. Mark’s characteristic “immediately.” Many of the better MSS. add the distinguishing “Iscariot” to the name of Judas.<p> <div class="versenum"><a href="/mark/14-44.htm">Mark 14:44</a></div><div class="verse">And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead <i>him</i> away safely.</div>(44) <span class= "bld">Take him.</span>—Better, <span class= "ital">seize.</span><p> <div class="versenum"><a href="/mark/14-45.htm">Mark 14:45</a></div><div class="verse">And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.</div>(45) <span class= "bld">Master, master.</span>—Better, <span class= "ital">Rabbi, Rabbi.</span> All the MSS. give the Hebrew word, and not its Greek equivalent.<p> <div class="versenum"><a href="/mark/14-46.htm">Mark 14:46</a></div><div class="verse">And they laid their hands on him, and took him.</div>(46-50) <span class= "bld">Took him.</span>—Better, as before, <span class= "ital">seized.</span> See Notes on <a href="/context/matthew/26-51.htm" title="And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear.">Matthew 26:51-56</a>.<p> <div class="versenum"><a href="/mark/14-48.htm">Mark 14:48</a></div><div class="verse">And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and <i>with</i> staves to take me?</div>(48) <span class= "bld">As against a thief.</span>—Better, <span class= "ital">as against a robber,</span> the word implying the bolder form of theft.<p> <div class="versenum"><a href="/mark/14-49.htm">Mark 14:49</a></div><div class="verse">I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.</div>(49) <span class= "bld">Ye took me not.</span>—Better, <span class= "ital">ye seized Me not,</span> or, <span class= "ital">ye laid no hold on Me.</span><p> <div class="versenum"><a href="/mark/14-51.htm">Mark 14:51</a></div><div class="verse">And there followed him a certain young man, having a linen cloth cast about <i>his</i> naked <i>body</i>; and the young men laid hold on him:</div>(51) <span class= "bld">And there followed him a certain young man.</span>—The remarkable incident that follows is narrated by St. Mark only. It had clearly made a deep impression on the minds of some of the disciples (probably enough, on that of Peter), from whom, directly or indirectly, the report came. Who it was that appeared in this strange fashion we are left to conjecture. Some have supposed that it was St. Mark himself, but for this there is obviously no ground but the fact that this Evangelist alone records it. A careful examination of the facts suggests another conclusion as probable. (1) The man was “young,” and the self-same term is applied to the ruler who had great possessions (<a href="/matthew/19-20.htm" title="The young man said to him, All these things have I kept from my youth up: what lack I yet?">Matthew 19:20</a>). (2) He had apparently been sleeping, or, it may be, watching, not far from Gethsemane, with the linen sheet wrapped round him, and had been roused by the approach of the officers and the crowd. This suggests one who lived somewhere on the Mount of Olives, and so far points to Lazarus or Simon of Bethany, as the only two conspicuous disciples in that neighbourhood. (3) He was one who so loved our Lord that he went on following Him when all the disciples forsook Him and fled, and this also was what might be expected from Lazarus. On the supposition suggested in (1), he was now obeying almost literally the command, “Take up thy cross, and follow Me.” (See Notes on <a href="/context/matthew/19-16.htm" title="And, behold, one came and said to him, Good Master, what good thing shall I do, that I may have eternal life?">Matthew 19:16-22</a>.) (4) He was one whom the officers (the words “the young men” are omitted in the better MSS.) were eager to seize, when they allowed all the disciples to go their way, and this agrees with the command which had been given by the priests, that they should take and kill Lazarus also (<a href="/john/12-10.htm" title="But the chief priests consulted that they might put Lazarus also to death;">John 12:10</a>). (5) As the “linen sheet” or <span class= "ital">sindôn</span> (see Note on <a href="/matthew/27-59.htm" title="And when Joseph had taken the body, he wrapped it in a clean linen cloth,">Matthew 27:59</a>) was especially used for the burial of the dead, it is conceivable, on this supposition, that what had been the winding-sheet of the dead Lazarus had been kept and used by him in memory of his resurrection. (6) On the hypothesis thus suggested, the suppression of the name stands on the same footing as that of the name of the sister of Lazarus, who poured the precious ointment on our Lord’s head at Bethany (<a href="/matthew/26-7.htm" title="There came to him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.">Matthew 26:7</a>, <a href="/mark/14-3.htm" title="And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she broke the box, and poured it on his head.">Mark 14:3</a>), whom the Evangelists must have known, but whom they mention simply as a “woman.” Their lips were sealed as to the family of Bethany until the circumstances, whatever they may have been, that called for silence had passed away. It is obvious that so far as this identity is established it suggests many thoughts of profound interest. What had seemed impossible to men had proved possible with God. He who had gone away sorrowful because he had great possessions, had given freely to the poor (see Notes on <a href="/matthew/26-6.htm" title="Now when Jesus was in Bethany, in the house of Simon the leper,">Matthew 26:6</a>; <a href="/matthew/26-9.htm" title="For this ointment might have been sold for much, and given to the poor.">Matthew 26:9</a>), and had proved more faithful than the Twelve, and so the last had become the first.<p> <div class="versenum"><a href="/mark/14-53.htm">Mark 14:53</a></div><div class="verse">And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.</div>(53-65) <span class= "bld">And they led Jesus away.</span>—See Notes on <a href="/context/matthew/26-57.htm" title="And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.">Matthew 26:57-66</a>.<p> <div class="versenum"><a href="/mark/14-54.htm">Mark 14:54</a></div><div class="verse">And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire.</div>(54) <span class= "bld">Sat</span> . . . <span class= "bld">and warmed himself.</span>—Better, <span class= "ital">was sitting and warming himself.</span><p><span class= "bld">With the servants.</span>—Better, <span class= "ital">with the officers.</span><p><span class= "bld">At the fire.</span>—Literally, <span class= "ital">at the light;</span> the word bringing out very vividly the effect of the glare of the charcoal fire on St. Peter’s face,<p> <div class="versenum"><a href="/mark/14-56.htm">Mark 14:56</a></div><div class="verse">For many bare false witness against him, but their witness agreed not together.</div>(56) <span class= "bld">Their witness agreed not together.</span>—St. Mark gives what St. Matthew only implies as the cause of the failure.<p> <div class="versenum"><a href="/mark/14-57.htm">Mark 14:57</a></div><div class="verse">And there arose certain, and bare false witness against him, saying,</div>(57) <span class= "bld">There arose certain.</span>—St. Mark is here less definite than St. Matthew, who, writing for Jews, was apparently anxious to show that the rule which required “two or three witnesses” in support of a criminal charge had barely been complied with.<p> <div class="versenum"><a href="/mark/14-58.htm">Mark 14:58</a></div><div class="verse">We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands.</div>(58) <span class= "bld">This temple.</span>—The word here, as in <a href="/matthew/26-61.htm" title="And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.">Matthew 26:61</a> and <a href="/john/2-19.htm" title="Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.">John 2:19</a>, is that which indicates generally the sanctuary or shrine, and here the “Holy Place” of the Temple.<p><span class= "bld">Made with hands . . . made without hands.</span>—The antithesis is peculiar to St. Mark, but we may, perhaps, trace an echo of it in the “more perfect tabernacle, not made with hands,” of <a href="/hebrews/9-11.htm" title="But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;">Hebrews 9:11</a>.<p> <div class="versenum"><a href="/mark/14-59.htm">Mark 14:59</a></div><div class="verse">But neither so did their witness agree together.</div>(59) <span class= "bld">Neither so did their witness</span> <span class= "bld">agree together.</span>—This, again, is peculiar to St. Mark. We are not told in what respects their evidence failed to agree; possibly in details of time and place, possibly in the absence or presence of the words reported in the previous verse.<p> <div class="versenum"><a href="/mark/14-61.htm">Mark 14:61</a></div><div class="verse">But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?</div>(61) <span class= "bld">The Son of the Blessed.</span>—In St. Matthew and St. Luke we have simply “the Son of God;” but the use of “the Blessed” as a name of God in doxologies and other solemn formulæ was a common practice.<p> <div class="versenum"><a href="/mark/14-63.htm">Mark 14:63</a></div><div class="verse">Then the high priest rent his clothes, and saith, What need we any further witnesses?</div>(63) <span class= "bld">Then the high priest rent his clothes.</span>—It is noticeable that St. Mark uses the word for the inner garment, St. Matthew that for the outer.<p> <div class="versenum"><a href="/mark/14-64.htm">Mark 14:64</a></div><div class="verse">Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death.</div>(64) <span class= "bld">Guilty of death.</span>—Here, as in <a href="/matthew/26-66.htm" title="What think you? They answered and said, He is guilty of death.">Matthew 26:66</a>, the translators follow the old English usage, and connect the word “guilty,” not as we now do, with the crime of which a man is convicted, but with the punishment to which he is liable.<p> <div class="versenum"><a href="/mark/14-65.htm">Mark 14:65</a></div><div class="verse">And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.</div>(65) <span class= "bld">And to cover his face.</span>—It was this (recorded by St. Mark and St. Luke, but not by St. Matthew) which gave point to the taunt “Prophesy.” They blindfolded the Prophet, and then called on Him to use His power of supernatural vision.<p><span class= "bld">The servants did strike him.</span>—Better, as before, <span class= "ital">the officers.</span> The two forms of outrage, with the clenched fist and with the open palm, are specified by both St. Matthew and St. Mark.<p> <div class="versenum"><a href="/mark/14-66.htm">Mark 14:66</a></div><div class="verse">And as Peter was beneath in the palace, there cometh one of the maids of the high priest:</div>(66) <span class= "bld">And as Peter was beneath.</span>—See Notes on <a href="/context/matthew/26-69.htm" title="Now Peter sat without in the palace: and a damsel came to him, saying, You also were with Jesus of Galilee.">Matthew 26:69-75</a>.<p> <div class="versenum"><a href="/mark/14-67.htm">Mark 14:67</a></div><div class="verse">And when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth.</div>(67) <span class= "bld">Thou also wast</span> <span class= "bld">with Jesus of Nazareth.</span>—The order of the words varies in the MSS.; but the better ones give the words as spoken with an emphatic scorn, “And thou also wast with the Nazarene, Jesus.”<p> <div class="versenum"><a href="/mark/14-68.htm">Mark 14:68</a></div><div class="verse">But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew.</div>(68) <span class= "bld">And he went out into the porch.</span>—The noun is not the same as that used by St. Matthew, but signifies literally “the space before the palace,” <span class= "ital">i.e.,</span> the vestibule. Substantially, of course, it comes to much the same meaning.<p> <div class="versenum"><a href="/mark/14-69.htm">Mark 14:69</a></div><div class="verse">And a maid saw him again, and began to say to them that stood by, This is <i>one</i> of them.</div>(69) <span class= "bld">A maid.</span>—Better, <span class= "ital">the maid</span>—<span class= "ital">i.e.,</span> the one that had pointed him out before.<p> <div class="versenum"><a href="/mark/14-70.htm">Mark 14:70</a></div><div class="verse">And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art <i>one</i> of them: for thou art a Galilaean, and thy speech agreeth <i>thereto</i>.</div>(70) <span class= "bld">And thy speech agreeth thereto.</span>—Singularly enough, the words, which seem so natural, are wanting in many of the best MSS., and may, therefore, possibly have been an interpretative addition, possibly made by St. Mark himself, in what we may call a revised edition of his Gospel.<p> <div class="versenum"><a href="/mark/14-72.htm">Mark 14:72</a></div><div class="verse">And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.</div>(72) <span class= "bld">When he thought thereon.</span>—The Greek word is a somewhat peculiar one, and means literally “throwing at,” or “on.” The English version assumes that it means “casting his mind or thoughts,” just as “to reflect” is “to bend the mind,” and is probably right. The marginal readings give two conjectures. Yet another may be found in the idea that the word describes St. Peter’s action “casting himself down, he wept,” but there is not enough authority for any other interpretation to justify a change in the text.<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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