The Fallible Study Bible

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Mark14:17–26

The Last Supper

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Mark 14:17–26 — The Last Supper. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

17

When evening came, Jesus arrived with the Twelve.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai opsias genomenēs erchetai meta tōn dōdeka

Word by word7 · parsed
ΚαὶKaiWhenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὀψίαςopsiaseveningG3798
√ ὄψιος — lateAdjectiveGenitive Feminine Singular
ὄψιος: late, evening The Passover lamb was killed between the evenings and eaten after dark, so the hour is not scene setting but liturgical law. Pulpit states the rule plainly: the lamb was to be eaten in the evening.
γενομένηςgenomenēscameG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Participle MiddleGenitive Feminine Singular
γίνομαι: to come to be Aorist middle participle in a genitive absolute. The clause floats free of the main verb, which is why Mark can use it as a hinge between the secret preparation and the meal itself.
ἔρχεταιerchetai[Jesus] arrivedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
ἔρχομαι: to come or go Present indicative in a past narrative, Mark's signature historic present. Every other verb in the verse is participial or absent, so this one word carries the movement of the whole scene.
μετὰmetawithG3326
√ μετά — properly, denoting accompanimentPreposition
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
δώδεκαdōdekaTwelveG1427
√ δώδεκα — two and ten, iAdjectiveGenitive Masculine Plural
δώδεκα: twelve The reconstituted number of Israel's tribes, and here the number of the circle that includes the traitor. Cambridge notes that Judas must have gone back to Bethany before daylight, so that the Twelve who come in are still, to every human eye, intact.
18

And while they were reclining and eating, Jesus said, “Truly I tell you, one of you who is eating with Me will betray Me.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai autōn anakeimenōn kai esthiontōn ho Iēsous eipen Amēn legō hymin hoti heis ex hymōn ho esthiōn met’ emou paradōsei me

Word by word21 · parsed
ΚαὶKaiAnd whileG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτῶνautōntheyG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
ἀνακειμένωνanakeimenōnwere recliningG345
√ ἀνακεῖμαι — to recline (as a corpse or at a meal)VerbPresent Participle Middle or PassiveGenitive Masculine Plural
ἀνακεῖμαι: to recline at a meal Present middle participle in a genitive absolute with ἐσθιόντων. Gill glosses the posture bluntly as lying along, the reclining posture used at the Passover, which is also what makes the head on the breast in John's account physically possible.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐσθιόντωνesthiontōneatingG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Participle ActiveGenitive Masculine Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
εἶπενeipensaidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ἈμὴνAmēnTrulyG281
√ ἀμήν — properly, firm, iHebrew Word
ἀμήν: firm, truly Parsed in the interlinear simply as a Hebrew word. The formula Amēn legō hymin is a claim to speak with underived authority: the ordinary Jewish use answers someone else's word, while Jesus uses it to certify his own.
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
εἷςheisoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
ἐξexofG1537
√ ἐκ — literal or figurativePreposition
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁhowhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐσθίωνesthiōnis eatingG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Participle ActiveNominative Masculine Singular
ἐσθίω: to eat The present participle keeps the betrayer's hand in the dish at the moment of the announcement. Table fellowship in this culture is covenant intimacy, which is why Cambridge hears Psalm 41:9 under the phrase at v. 20 and why the wound is not the treachery only but the setting of it.
μετ’met’withG3326
√ μετά — properly, denoting accompanimentPreposition
ἐμοῦemouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
παραδώσειparadōseiwill betrayG3860
√ παραδίδωμι — to surrender, iVerbFuture Indicative Active3rd Person Singular
παραδίδωμι: to hand over, deliver up The unit's darkest verb, and its most frequent shared lexeme (117 verses). Future active here, present passive in v. 21: first what Judas will do, then what is being done to the Son of Man. Mark lets the one act be described from both sides without resolving the tension.
μεmeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
19

They began to be grieved and to ask Him one after another, “Surely not I?”

Berean Standard Bible · CC0

Greek — tap a word ↓

Ērxanto lypeisthai kai legein autō heis kata heis Mēti egō

Word by word10 · parsed
ἤρξαντοĒrxantoThey beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Plural
Inceptive aorist of ἄρχομαι, to commence: the grief begins and the questioning begins with it.
λυπεῖσθαιlypeisthaito be grievedG3076
√ λυπέω — to distressVerbPresent Infinitive Middle or Passive
λυπέω: to distress, to grieve A word Mark uses sparingly. The disciples' first response to the announcement is not investigation of each other but pain, which Cambridge reads as evidence that the thought of treason was insupportable to honest hearts.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγεινlegeinto askG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
αὐτῷautōHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
εἷςheisoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
κατὰkataafterG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
εἷςheisanotherG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
εἷς: one Repeated from εἷς ἐξ ὑμῶν in v. 18 and about to be repeated again in v. 20. The same numeral names the traitor, then the sequence of questioners, then the answer: one of you, one by one, one of the Twelve.
ΜήτιMētiSurely notG3385
√ μήτι — whether at allIntPrtcl
μήτι: whether at all (expecting no) The particle carries the whole weight of the verse. Each man frames the question so that the answer he wants is built into it, and Maclaren turns that grammar into the moral point: the possibility of treason is in each of them, and the honest form of the question is self distrust rather than self defence.
ἐγώegōIG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Singular
20

He answered, “It is one of the Twelve—the one who is dipping his hand into the bowl with Me.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho eipen autois Heis tōn dōdeka ho embaptomenos eis to tryblion met’ emou

Word by word14 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
εἶπενeipenHe answeredG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautois. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ΕἷςHeis[It is] one ofG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
εἷς: one Fronted for emphasis and left without a copula. Pulpit observes that this answer still did not bring the matter home to an individual, because several reclining near him could dip in the same dish.
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
δώδεκαdōdekaTwelveG1427
√ δώδεκα — two and ten, iAdjectiveGenitive Masculine Plural
ὁhothe [one who]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἐμβαπτόμενοςembaptomenosis dipping [ his hand ]G1686
√ ἐμβάπτω — to whelm on, iVerbPresent Participle MiddleNominative Masculine Singular
ἐμβάπτω: to dip in Present middle participle, a verb found in only two New Testament verses. The middle voice keeps the traitor the agent of his own reaching, even while the sentence is a disclosure made by Christ. Geneva's marginal gloss reads the phrase as habit rather than instant: one who regularly eats with him.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
τρύβλιονtryblionbowlG5165
√ τρύβλιον — a bowlNounAccusative Neuter Singular
τρύβλιον: a bowl A rare noun, shared only with Matthew 26:23. The bowl is the image of covenant table fellowship, which is why Cambridge hears behind the phrase the "familiar friend" of Psalm 41:9 who lifted up his heel.
μετ’met’withG3326
√ μετά — properly, denoting accompanimentPreposition
ἐμοῦemouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
21

The Son of Man will go just as it is written about Him, but woe to that man by whom He is betrayed! It would be better for him if he had not been born.”

Berean Standard Bible · CC0

Greek — tap a word ↓

hoti ho Huios tou anthrōpou men hypagei kathōs gegraptai peri autou de ouai ekeinō tō anthrōpō di’ hou ho Huios tou anthrōpou paradidotai kalon autō ei ekeinos ho anthrōpos ouk egennēthē

Word by word31 · parsed
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ὁhoTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
υἱός: son With τοῦ ἀνθρώπου this is the Danielic self designation, and Mark repeats the full title twice in a single sentence, once as the one who goes and once as the one handed over. The repetition is why the verse can hold divine purpose and human guilt in the same breath.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpouof ManG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
μὲνmenvvvG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
ὑπάγειhypageiwill goG5217
√ ὑπάγω — to lead (oneself) under, iVerbPresent Indicative Active3rd Person Singular
ὑπάγω: to go away, withdraw A quiet verb for a violent death. Henry hears the prophetic figure through it: the Son of Man goes, as it is written of him, as a lamb to the slaughter.
καθὼςkathōsjust asG2531
√ καθώς — just (or inasmuch) as, thatAdverb
γέγραπταιgegraptaiit is writtenG1125
√ γράφω — to "grave", especially to writeVerbPerfect Indicative Middle or Passive3rd Person Singular
γράφω: to write, to engrave Perfect passive indicative, the fixed citation formula. Mark leaves the reference open, so any identification of the text is the commentator's, not the evangelist's; this is a place to under claim.
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
αὐτοῦautouHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
δὲdebutG1161
√ δέ — but, and, etcConjunction
οὐαὶouaiwoeG3759
√ οὐαί — "woe"Interjection
οὐαί: woe An interjection, not a curse formula, and it is aimed at a man Jesus is still sitting beside. Cambridge takes the woe as a final warning rather than a sentence already executed.
ἐκείνῳekeinōto thatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounDative Masculine Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ἀνθρώπῳanthrōpōmanG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounDative Masculine Singular
δι’di’byG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
οὗhouwhomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Masculine Singular
ὁho[He]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuios. . .G5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
τοῦtou. . .G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpou. . .G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
παραδίδοταιparadidotaiis betrayedG3860
√ παραδίδωμι — to surrender, iVerbPresent Indicative Middle or Passive3rd Person Singular
παραδίδωμι: to hand over Present middle or passive with no expressed agent. Read with γέγραπται, the grammar itself refuses to let foreordination excuse the traitor, which Gill and Henry both press: the decree does not lessen the guilt.
καλὸνkalon[It would be] betterG2570
√ καλός — X better, fair, good(-ly), honest, meet, well, worthyAdjectiveNominative Neuter Singular
αὐτῷautōfor himG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
εἰeiifG1487
√ εἰ — if, whether, that, etcConjunction
ἐκεῖνοςekeinosG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounNominative Masculine Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἄνθρωποςanthrōpos[he]G444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounNominative Masculine Singular
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐγεννήθηegennēthēhad not been bornG1080
√ γεννάω — to procreate (properly, of the father, but by extension of the mother)VerbAorist Indicative Passive3rd Person Singular
γεννάω: to beget, to be born Aorist passive. The dreadful clause is conditional and counterfactual, and it says nothing about anyone else; Mark records it of one man only.
22

While they were eating, Jesus took bread, spoke a blessing and broke it, and gave it to the disciples, saying, “Take it; this is My body.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai autōn esthiontōn labōn arton eulogēsas eklasen kai edōken autois kai eipen Labete touto estin mou to sōma

Word by word18 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
αὐτῶνautōnvvvG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Plural
ἐσθιόντωνesthiontōnWhile they were eatingG2068
√ ἐσθίω — used only in certain tenses, the rest being supplied by G5315 (φάγω)VerbPresent Participle ActiveGenitive Masculine Plural
λαβὼνlabōn[Jesus] tookG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Participle ActiveNominative Masculine Singular
λαμβάνω: to take Aorist participle. The same verb returns in the imperative at index 12: He takes, and then commands them to take. The giving and the receiving are named with one root.
ἄρτονartonbreadG740
√ ἄρτος — bread (as raised) or a loafNounAccusative Masculine Singular
εὐλογήσαςeulogēsasspoke a blessingG2127
√ εὐλογέω — to speak well of, iVerbAorist Participle ActiveNominative Masculine Singular
εὐλογέω: to speak well of, to bless Aorist participle with no object expressed. Cambridge takes it as giving thanks and pronouncing the consecration, probably in the customary words, which is reconstruction of the Passover liturgy rather than anything the participle itself states.
ἔκλασενeklasen[and] broke itG2806
√ κλάω — to break (specially, of bread)VerbAorist Indicative Active3rd Person Singular
κλάω: to break, especially of bread A relatively rare verb (14 verses) and the pivot of the sentence, the only finite action before the giving. It becomes the name of the rite itself in Acts and at 1 Corinthians 10:16, where the same verb stands with σῶμα.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔδωκενedōkengave [it]G1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisto [the disciples]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipensayingG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
ΛάβετεLabeteTake [it]G2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Imperative Active2nd Person Plural
τοῦτόtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
εἰμί: to be Present indicative, third singular, with no qualifier of any kind. Pulpit quotes Augustine that in a sacrament one thing is seen while another is understood; Gill calls the bread a figure and representation of the body. The Greek word supports neither party by itself, and the machine layer records the division rather than resolving it.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
σῶμάsōmabodyG4983
√ σῶμα — the body (as a sound whole), used in a very wide application, literally or figurativelyNounNominative Neuter Singular
σῶμα: body, as a sound whole The lexicon's range is worth keeping in view: the body as a sound whole, used very widely, literally or figuratively. All three of this verse's key words, σῶμα, κλάω and εὐλογέω, stand together again at 1 Corinthians 10:16, where Paul turns the bread that is broken into the ground of one shared body, so the vocabulary Mark records at this table becomes Paul's vocabulary for the Church. Cambridge records what Mark does not preserve: Luke's which is being given for you, Paul's which is being broken for you, and the command both of them carry, do this in remembrance of Me.
23

Then He took the cup, gave thanks, and gave it to them, and they all drank from it.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai labōn potērion eucharistēsas edōken autois kai pantes epion ex autou

Word by word11 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
λαβὼνlabōnHe tookG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Participle ActiveNominative Masculine Singular
ποτήριονpotērionthe cupG4221
√ ποτήριον — a drinking-vesselNounAccusative Neuter Singular
ποτήριον: a drinking vessel Anarthrous here. The same noun is Christ's own word for His suffering in the Gethsemane prayer that follows shortly in Mark, which is why the cup He hands over and the cup He asks to have removed are the same image seen from two sides.
εὐχαριστήσαςeucharistēsasgave thanksG2168
√ εὐχαριστέω — to be grateful, iVerbAorist Participle ActiveNominative Masculine Singular
εὐχαριστέω: to be grateful, to give thanks Aorist participle. This word, and not the blessing of v. 22, is the one that gave the rite its later name. Ellicott's careful comparison shows the Evangelists are not uniform in which element takes which verb.
ἔδωκενedōken[and] gave itG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisto themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
πάντεςpantesvvvG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
πᾶς: all, every Placed after the verb for weight. Mark records the universal drinking as plain fact and draws no conclusion from it; the question of whether that included the traitor is the commentators' and is disputed among them.
ἔπιονepionthey all drankG4095
√ πίνω — to imbibe (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
ἐξexfromG1537
√ ἐκ — literal or figurativePreposition
αὐτοῦautouitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Neuter 3rd Person Singular
24

He said to them, “This is My blood of the covenant, which is poured out for many.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai eipen autois Touto estin mou to haima tēs diathēkēs to ekchynnomenon hyper pollōn

Word by word14 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶπενeipenHe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτοῖςautoisto themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
ΤοῦτόToutoThisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
αἷμάhaimabloodG129
√ αἷμα — blood, literally (of men or animals), figuratively (the juice of grapes) or specially (the atoning blood of Christ)NounNominative Neuter Singular
αἷμα: blood The word the Passover night already carried, on the doorposts, and the word Exodus 24:8 carries when Moses throws it on the people. Cambridge makes the second link explicit: He reminds them of the old covenant also made in blood with their fathers in the wilderness.
τῆςtēsof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
διαθήκηςdiathēkēscovenantG1242
√ διαθήκη — properly, a disposition, iNounGenitive Feminine Singular
διαθήκη: a disposition, covenant Genitive of relation: the blood that belongs to, and enacts, the covenant. With καινῆς text critically doubtful here (Pulpit, Cambridge), Mark's own wording is simply the blood of the covenant, which makes the Exodus 24:8 echo louder and the appeal to Jeremiah 31 an inference rather than a quotation.
τὸtowhichG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ἐκχυννόμενονekchynnomenonis poured outG1632
√ ἐκχέω — to pour forthVerbPresent Participle Middle or PassiveNominative Neuter Singular
ἐκχέω: to pour forth Present participle, middle or passive, neuter to agree with αἷμα. Ellicott's correction matters theologically: the shedding is presented as in progress, so the supper is not a memorial of something finished but a participation in something being done.
ὑπὲρhyperforG5228
√ ὑπέρ — "over", iPreposition
πολλῶνpollōnmanyG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveGenitive Masculine Plural
πολύς: many Genitive plural after ὑπέρ. The word stands where Isaiah's Servant justifies many and bears the sin of many. Henry reads it as an open door rather than a limit; the tool records that Mark himself supplies no arithmetic.
25

Truly I tell you, I will no longer drink of the fruit of the vine until that day when I drink it anew in the kingdom of God.”

Berean Standard Bible · CC0

Greek — tap a word ↓

amēn legō hymin hoti ou mē piō ouketi ek tou genēmatos tēs ampelou heōs ekeinēs tēs hēmeras hotan pinō auto kainon en tē basileia tou Theou

Word by word26 · parsed
ἀμὴνamēnTrulyG281
√ ἀμήν — properly, firm, iHebrew Word
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
πίωpiōI will no longer drinkG4095
√ πίνω — to imbibe (literally or figuratively)VerbAorist Subjunctive Active1st Person Singular
πίνω: to drink Aorist subjunctive under the double negative, then present subjunctive at index 18 under ὅταν. The vow is absolute about the near term and open ended about the far one, and the shift of aspect is the grammar of that.
οὐκέτιouketi. . .G3765
√ οὐκέτι — not yet, no longerAdverb
ἐκekofG1537
√ ἐκ — literal or figurativePreposition
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
γενήματοςgenēmatosfruitG1081
√ γέννημα — offspringNounGenitive Neuter Singular
γέννημα: offspring, produce A relatively rare noun (8 verses). Its root is the same as the verb of v. 21 for being born (γεννάω), so the unit's last two sayings about wine and about the traitor share a root, one for what the vine brings forth and one for what a mother brought forth.
τῆςtēsof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ἀμπέλουampelouvineG288
√ ἄμπελος — a vine (as coiling about a support)NounGenitive Feminine Singular
ἕωςheōsuntilG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
ἐκείνηςekeinēsthatG1565
√ ἐκεῖνος — that one (or (neuter) thing)Demonstrative PronounGenitive Feminine Singular
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ἡμέραςhēmerasdayG2250
√ ἡμέρα — day, iNounGenitive Feminine Singular
ὅτανhotanwhenG3752
√ ὅταν — whenever (implying hypothesis or more or less uncertainty)Conjunction
πίνωpinōI drinkG4095
√ πίνω — to imbibe (literally or figuratively)VerbPresent Subjunctive Active1st Person Singular
αὐτὸautoitG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Neuter 3rd Person Singular
καινὸνkainonanewG2537
√ καινός — newAdjectiveAccusative Neuter Singular
καινός: new New in kind rather than merely new in sequence, and accusative rather than adverbial. The promise is therefore not only that He will drink again but that the drinking itself will be of a renewed order, which is how Henry can call the supper an earnest and foretaste of the happiness of heaven.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
βασιλείᾳbasileiakingdomG932
√ βασιλεία — properly, royalty, iNounDative Feminine Singular
βασιλεία: royalty, kingdom Mark ends the institution where his Gospel began, with the kingdom of God. The cup is thereby set between two points, the cross that is hours away and the kingdom that is not yet, and the Church's supper falls in the interval.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
26

And when they had sung a hymn, they went out to the Mount of Olives.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai hymnēsantes exēlthon eis to oros tōn Elaiōn

Word by word8 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὑμνήσαντεςhymnēsanteswhen they had sung a hymnG5214
√ ὑμνέω — to hymn, iVerbAorist Participle ActiveNominative Masculine Plural
ὑμνέω: to hymn, to sing praise Rare (4 verses). Mark gives the singing one word and no content. The Hallel identification is the commentators' and is well grounded in Passover practice, but the tool notes that Pulpit's stated range (Psalm 108 to Psalm 118) does not match the Hallel as Cambridge and Gill name it.
ἐξῆλθονexēlthonthey went outG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Plural
ἐξέρχομαι: to go out Aorist indicative. The last corporate act of the supper is a departure, and Mark writes it without a single adjective.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ὄροςorosMountG3735
√ ὄρος — perhaps akin to G142 (αἴρω)NounAccusative Neuter Singular
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
ἘλαιῶνElaiōnof OlivesG1636
√ ἐλαία — an olive (the tree or the fruit)NounGenitive Feminine Plural
ἐλαία: an olive tree Gill notes that Judas is no longer with them at this point. The Mount of Olives is where the Gospel's next scene of agony will be set, so the hymn and the garden are separated by three words.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The evening, the reclining, the circle that is already broken — 14:17-18

Mark opens with a genitive absolute, ὀψίας γενομένης, and a historic present, ἔρχεται: evening having come, He comes with the Twelve. ✦ Pulpit fixes the hour by the law rather than the clock, noting that it was in the evening that the lamb was to be eaten. ✦ Maclaren guards the phrase "with the twelve" from arithmetic, saying that Mark does not mean thereby to specify the number but to define the class of His attendants. ✦ Gill fills in the movement from Bethany and the rejoining of Peter and John. Then the second genitive absolute, ἀνακειμένων καὶ ἐσθιόντων, and the announcement. ✦ Ellicott corrects the posture in four words, better, as they reclined. ⚙ The synthesis worth making is grammatical: the traitor is identified not by name but by a participle of eating, ὁ ἐσθίων μετ’ ἐμοῦ, so that what condemns him is the very intimacy of the table. ✦ Cambridge says the consciousness of the traitor's presence so wrought upon Him that He broke forth into words of yet plainer prediction.

ii. Surely not I: the question with the answer built in — 14:19-21

The particle Μήτι expects the answer no, and the rough idiom εἷς κατὰ εἷς sends the question round the table one by one. ✦ Cambridge notices what is absent: none of them said "Is it he?" ✦ Maclaren turns that into the moral reading, that the possibilities of the darkest sin are in each of us. Christ's reply narrows nothing, Εἷς τῶν δώδεκα, one of the Twelve, and then the rare present participle ἐμβαπτόμενος with the rare noun τρύβλιον. ✦ Pulpit marks the tense against Matthew's aorist and calls Mark's form the more graphic; he also observes that the sign still did not single out one man, since several could dip in the same dish. ✦ Cambridge hears Psalm 41:9 in the phrase, one of His own familiar friends. ⚙ Then v. 21 sets two grammatical facts side by side and refuses to dissolve either: the perfect γέγραπται, it stands written, and the woe upon a man who acts. ✦ Henry states the balance exactly, that God's permitting the sins of men does not oblige them to sin; ✦ Gill says the traitor's sin is neither excused nor lessened by the fulfilling of the decrees of God.

iii. Took, blessed, broke, gave: the covenant in two objects — 14:22-24

Four aorists carry the institution, λαβὼν, εὐλογήσας, ἔκλασεν, ἔδωκεν, and the fifth word is an imperative, Λάβετε. ✦ Cambridge identifies the loaf as one of the unleavened cakes set before Him as Celebrant of the feast, and identifies the cup of v. 23 as probably the third cup, known as the Cup of Blessing. ✦ Ellicott notes the vocabulary split that Mark shares with Matthew, blessing over the bread and giving thanks over the cup. ✦ Pulpit, quoting Augustine, holds the elements and the thing signified apart: these are called sacraments because in them one thing is seen while another is understood; ✦ Gill, reading from the other tradition, calls the bread a figure and representation of the body. ⚙ The two are not reconciled here, and the tool will not pretend to reconcile them. On the cup, ✦ Ellicott insists the participle ἐκχυννόμενον is present, is being shed, and ✦ Cambridge and Pulpit both report that the best manuscripts omit "new" before covenant, so the phrase stands as τὸ αἷμά μου τῆς διαθήκης, the blood of the covenant. ✦ Cambridge sends that wording back to the blood thrown on the people at Exodus 24:8. ✦ Henry draws the pastoral inference from ὑπὲρ πολλῶν, for many: if for many, why not for me?

iv. The vow of abstinence and the hymn in the dark — 14:25-26

The oath formula returns, ἀμὴν λέγω ὑμῖν, and with it the strongest negation Greek has, οὐ μὴ with the aorist subjunctive, reinforced by οὐκέτι. ✦ Ellicott reads γενήματος as product rather than fruit and notes that Mark says kingdom of God where Matthew says kingdom of My Father. ✦ Pulpit observes that Jesus calls the wine the fruit of the vine after having spoken of it sacramentally as His blood. ✦ Gill takes the new drinking in a figurative and mystical sense, of the joys of heaven; ✦ Benson keeps it plainer, the next wine I drink will not be earthly, but heavenly. ⚙ The adjective is καινόν, new in kind rather than new in time, and it is accusative, agreeing with the drink and not adverbial, so what is promised is a renewed cup and not merely a later one. Then one participle ends the meal, ὑμνήσαντες. ✦ Cambridge and ✦ Gill agree that this was the Hallel, and ✦ Benson notes that the singing was customary at the close of the Passover. ⚙ Mark spends one word on the singing and three on the destination: they went out to the Mount of Olives.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read only from the Greek of these ten verses, the unit is built on one repeated verb and one repeated preposition. παραδίδωμι occurs twice, first future active with a man of the Twelve as its subject (v. 18), then present passive with the Son of Man as its object and no agent named (v. 21); μετ’ ἐμοῦ occurs twice, in the eating and in the dipping, and both times it marks the nearness that makes the handing over a betrayal rather than a capture. Between those two poles Christ puts two objects into the hands of the men at the table, and the grammar of the giving is entirely active: He took, He blessed, He broke, He gave, and the only imperative He speaks is take. The cup saying then attaches His blood to a word, διαθήκη, that has no meaning apart from Israel's Scriptures, and the preposition ὑπέρ makes it blood poured out on behalf of many rather than blood merely spilled. And the last thing Mark records before Gethsemane is that they sang. ⚙ This tool's fallible reading, offered to be tested: the institution is not an interruption of the betrayal narrative but its answer. The handing over that Judas performs is enclosed, before and after, by a handing over that Christ performs, and He performs His first. Mark refuses to say how the bread is the body, and the tool will not supply what Mark withholds.

The traitor's hand and the Savior's hand reach into the same bowl, and only one of them is giving. (This line is the tool's own synthesis, not Scripture.)

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The bowl and the dipping hand: Mark and Matthew on the same two rare words verbal / quotation: confirmed

Mark's τρύβλιον (G5165) appears in only two verses of the New Testament, and ἐμβάπτω (G1686) in only two. Both are shared with Matthew 26:23, which puts the same disclosure in the aorist. ✦ Pulpit sets the forms side by side and judges Mark's present participle the more graphic; the tense is the difference, the vocabulary is not.

Matthew 26:23

basis: Verifier: shared Greek lexemes G5165 τρύβλιον (in 2 vv) and G1686 ἐμβάπτω (in 2 vv), both rare, plus G3860 παραδίδωμι (in 117 vv); both refs are Greek New Testament, so shared Strong's numbers are a legitimate verbal basis

They sang: a rare verb shared with the prison at Philippi and with Hebrews verbal / quotation: confirmed

ὑμνέω (G5214, to hymn) stands in only four verses of the New Testament. Three of them are here, at the parallel in Matthew 26:30, and at Acts 16:25, where Paul and Silas sing hymns at midnight in the inner prison; the fourth is Hebrews 2:12, where the Son says He will sing praise in the midst of the congregation. ⚙ The tool notes the pattern without claiming Mark alludes to any of them: the word itself is what links the singing before Gethsemane to singing in chains and to the Son's own praise.

Matthew 26:30 · Acts 16:25 · Hebrews 2:12

basis: Verifier: shared Greek lexeme G5214 ὑμνέω (in 4 vv), rare, with Matthew 26:30 also sharing G1636 ἐλαία (in 15 vv) and G1831 ἐξέρχομαι (in 212 vv); all refs are Greek New Testament

The familiar friend who ate my bread structural / thematic: confirmed

✦ Cambridge glosses "one of the twelve" at v. 20 as one of His own familiar friends and cites Psalm 41:9, where the man of the psalmist's peace, who ate his bread, lifted his heel against him. ⚙ Mark makes no citation formula here and the shared element is a motif of table fellowship broken, not a quoted line; the tool tiers this conservatively.

Psalm 41:9

basis: Cross Testament (Greek to Hebrew), so shared Strong's numbers are impossible and no verbal tier is available; the recorded basis is the shared motif of a table companion who betrays, as identified by Cambridge at Mark 14:20, with no citation formula in Mark's text

The blood of the covenant thrown on the people structural / thematic: confirmed

With "new" absent from the best manuscripts (✦ Pulpit, ✦ Cambridge), the cup saying reads τὸ αἷμά μου τῆς διαθήκης, and ✦ Cambridge sends it straight back to Exodus 24:8, where Moses throws the blood on the people and says, behold the blood of the covenant. ⚙ The wording of the cup saying is Exodus's wording; the tier below is not a judgment that the borrowing is weak, but the application of the rule that a link between a Greek text and a Hebrew one cannot be scored verbal, since no shared Strong's lexeme can exist across the Testaments.

Exodus 24:8

basis: Cross Testament (Greek to Hebrew): no shared Strong's lexeme is possible, so the link cannot be tiered verbal even though the phrase blood of the covenant is taken over from Exodus 24:8; basis is the shared covenant ratification formula, identified by Cambridge

The covenant that had to be new, and the prisoners of the waterless pit typological

✦ Benson reads the cup as the sign of blood shed for establishing the new covenant, so that all who believe may receive its gracious promises. Behind that stand the promise of a covenant not like the one made with the fathers (Jeremiah 31:31-34) and the blood of the covenant by which prisoners are sent out of the waterless pit (Zechariah 9:11). ⚙ Mark quotes neither, and the manuscript question over καινῆς means the word "new" itself may not belong to Mark's text at all. The link is real but figural, and the tool marks it as such.

Jeremiah 31:31-34 · Zechariah 9:11

basis: Cross Testament, figural: a covenant promised in prophecy read as fulfilled in the cup. Widely held in the Christian tradition; Benson states the covenant reading, but Mark carries no citation formula and the adjective new is text critically doubtful here

Poured out for many typological

ὑπὲρ πολλῶν (G5228 with G4183) stands where Isaiah's Servant bears the sin of many and makes many to be accounted righteous (Isaiah 53:11-12). ✦ Henry does not argue the allusion but draws its pastoral force: if for many, why not for me? ⚙ The tool records the Servant reading as figural rather than quoted, since Mark supplies no formula and no shared lexeme can be computed across the Testaments.

Isaiah 53:11-12

basis: Cross Testament, figural: the many of the Servant Song read behind ὑπὲρ πολλῶν. Ancient and widely held, but Mark gives no citation formula, and Greek to Hebrew pairs admit no shared Strong's basis

The bread of affliction and the hymn of the Hallel typological

The loaf Christ breaks is the unleavened bread of the Passover ordinance (Exodus 12:8; Deuteronomy 16:3, the bread of affliction), and ✦ Cambridge accordingly calls it one of the unleavened cakes set before Him as Celebrant. The singing of v. 26 is, on ✦ Cambridge's and ✦ Gill's reading, the Hallel, Psalms 113 through 118. ⚙ Note for honesty: ✦ Pulpit prints the range as Psalm 108 to Psalm 118, which does not match the Hallel as usually defined and is most likely a misprint; the tool records the discrepancy rather than silently correcting the source.

Exodus 12:8 · Deuteronomy 16:3 · Psalm 113:1 · Psalm 118:1

basis: Cross Testament, figural and liturgical: the Passover ordinance supplies the bread and the Hallel supplies the hymn. No shared Strong's basis is computable across Greek and Hebrew; the identification of the hymn is the commentators' (Cambridge, Gill, Benson), not Mark's, and Pulpit's stated range disagrees with theirs

The cup, the covenant and the transmitted words structural / thematic: confirmed

Luke 22:20 and 1 Corinthians 11:25 carry the same three elements as Mark's cup saying: ποτήριον (G4221), διαθήκη (G1242) and, in Luke, ὑπέρ (G5228). ✦ Cambridge records what Paul adds that Mark does not, do this, as oft as ye shall drink it, in remembrance of Me. ⚙ The lexemes are shared but not rare, and the differences in wording are real, so the tool declines a verbal tier here and records a strong structural link within one liturgical tradition.

Luke 22:20 · 1 Corinthians 11:25

basis: Verifier: shared Greek lexemes G4221 ποτήριον (in 28 vv), G1242 διαθήκη (in 30 vv), G5228 ὑπέρ (in 139 vv) with Luke 22:20, and G4221, G1242, G4095 πίνω (in 64 vv) with 1 Corinthians 11:25; none is rare enough to carry a verbal tier on its own and the wording differs, so the basis is recorded as shared pattern

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Passover lamb goes unmentioned because He is reclining at the table ancient/widely-held

⚙ The striking feature of vv. 22-24, read against the meal Mark has just described, is what is missing: the lamb. ✦ Cambridge states it directly, that in the ordinary Paschal feast the lamb occupied the chief place, that now the type was succeeded by the Antitype, and that of the Jewish Paschal lamb no word is said, the bread and wine being put in its place. The covenant formula fastened to the cup (Exodus 24:8) and the Servant's many (Isaiah 53:11-12) say the same thing in the other direction: the blood that ratifies and the blood that bears sin are here identified with His own. ✦ Henry reads the whole institution as a memorial of Christ's death and calls His precious blood the price of our redemption.

Exodus 12:8 · Exodus 24:8 · Isaiah 53:11-12

Handed over by a man, handed over according to what stands written ancient/widely-held

⚙ Mark uses one verb, παραδίδωμι, twice in four verses: future active with a man as subject (v. 18), present passive with the Son of Man as object (v. 21). Between them stands the perfect γέγραπται, it stands written. ✦ Pulpit names Psalm 22 as an instance of what is written and adds that this predestined purpose did not lessen the guilt of those who brought the Savior to the cross; ✦ Henry says God's permitting the sins of men does not oblige them to sin; ✦ Gill says the traitor's sin is not excused by the fulfilling of the decrees of God. ⚙ A caution the tool will not hide: the same Pulpit sentence cites "Isaiah 41," which does not read as a passion text and is most probably a misprint for Isaiah 53; Mark himself names no passage, so any identification is the commentator's.

Psalm 22:1 · Isaiah 53:11-12

The cup He would not drink, and the kingdom where He will ancient/widely-held

⚙ The vow of v. 25 is the one place in the unit where Christ speaks of Himself as receiving rather than giving, and He postpones it: οὐ μὴ πίω οὐκέτι, the strongest refusal Greek can frame, until ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. ✦ Gill takes the new drinking of the joys of heaven; ✦ Benson keeps it to the plain sense that the next wine He drinks will not be earthly but heavenly; ✦ Henry calls the supper an earnest and foretaste of the happiness of heaven. ⚙ The tool's own addition, offered as fallible: the adjective καινόν is new in kind, and it agrees with the drink, so the promise is not only that He will drink again but that what He drinks will be renewed. The abstinence between the cross and the kingdom is His, and the supper the Church keeps in the interval is held in the gap He left.

Matthew 26:29 · Luke 22:18

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

⚙ Honesty notes for this unit. Text. Three variants touch these ten verses and the commentators in the brief all flag them. At v. 19 the extra clause "and another said, Is it I?" is absent from the BSB text; ✦ Gill lists the versions and copies that lack it and ✦ Pulpit says it is omitted by the best authorities. At v. 22 the imperative "eat" after "Take" is wanting in many of the best manuscripts (✦ Ellicott, ✦ Cambridge, ✦ Gill), and the interlinear here carries only Λάβετε. At v. 24 the adjective καινῆς, new, before covenant is not sufficiently attested (✦ Pulpit; ✦ Cambridge notes that some of the best manuscripts omit it), so this unit reads "My blood of the covenant" and every reference above to a new covenant is the commentators' theology rather than Mark's wording.

Sources. Four of the eleven authors in the brief say almost nothing about Mark here because they treat the passage at Matthew: ✦ Barnes refers the reader entirely to his notes on Matthew 26:20-35, ✦ JFB refers to Luke and John, and ✦ Poole refers to Matthew 26:20-25 and 26:26-30, saying only that nothing of moment is varied. Their silence is reported, not filled in. ✦ Cambridge's most vivid material (the charoseth, the descent into the city) is quoted by Cambridge from Farrar and Edersheim, which is to say it is nineteenth century reconstruction of Passover practice from later Jewish sources, not evidence from Mark.

What is uncertain. Two discrepancies inside the sources are recorded rather than smoothed: ✦ Pulpit gives the Hallel as Psalm 108 to Psalm 118, where ✦ Cambridge and ✦ Gill simply say the Hallel and the usual range is Psalms 113 through 118; and ✦ Pulpit cites "Isaiah 41" among the Scriptures written of the Son of Man's death. Both look like misprints, and the tool has not silently corrected either. Whether Judas remained for the institution is disputed in the brief itself: ✦ Pulpit reports that most of the Fathers held he was present, ✦ Maclaren says there is no doubt that he partook, ✦ Cambridge has him leaving before the Eucharist is instituted, and ✦ Gill says he drank of the cup. Mark's own text does not say. Finally, the sense in which the bread is the body is left open above on purpose: ✦ Pulpit quotes Augustine that in sacraments one thing is seen and another understood, ✦ Gill calls the bread a figure and representation, and the machine layer has no warrant to decide between them.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)