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Mark14:66–72

Peter Denies Jesus

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Mark 14:66–72 — Peter Denies Jesus. 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.

66

While Peter was in the courtyard below, one of the servant girls of the high priest came down

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai tou Petrou ontos en tē aulē katō mia tōn paidiskōn tou archiereōs erchetai

Word by word14 · parsed
ΚαὶKaiWhileG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΠέτρουPetrouPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounGenitive Masculine Singular
Petros: a piece of rock, larger than lithos Mark names him by the surname Jesus gave him, not Simon, at the precise moment the rock gives way. The Evangelist does not comment; he simply lets the name stand in the genitive absolute while the man under it collapses.
ὄντοςontoswasG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveGenitive Masculine Singular
eimi: to exist, be Present participle in a genitive absolute: while Peter was being down there. The construction holds his presence open as a continuing state, the backdrop against which the girl's single aorist arrival cuts.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τῇtētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
αὐλῇaulēcourtyardG833
√ αὐλή — a yard (as open to the wind)NounDative Feminine Singular
aulē: a yard, as open to the wind The open court, and a rare word (12 verses). Mark has used it twice in this chapter: at 14:54 Peter came into this same aulē and sat with the officers warming himself, and here he is still in it. The place of his following at a distance becomes the place of his denying.
κάτωkatōbelowG2736
√ κάτω — downwardsAdverb
katō: downwards One adverb, and the architecture of the scene hangs on it. Above, in the chamber, Jesus has just confessed under oath, I am (14:62). Below, in the court, Peter is about to swear he never knew the man. Cambridge sees the two scenes as one double tragedy.
μίαmiaoneG1520
√ εἷς — oneAdjectiveNominative Feminine Singular
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
παιδισκῶνpaidiskōnservant girlsG3814
√ παιδίσκη — a girl, iNounGenitive Feminine Plural
paidiskē: a girl, a young female slave The least powerful person in the household is the instrument that breaks the chief apostle. Nothing in the text threatens Peter: no soldier, no charge, no chain. Only a question from a doorkeeper.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀρχιερέωςarchiereōshigh priestG749
√ ἀρχιερεύς — the high-priest (literally, of the Jews, typically, Christ)NounGenitive Masculine Singular
archiereus: the high priest Mark keeps the high priest in the frame at every turn (14:53, 14:54, 14:60, 14:63, and here). The girl is identified by whose house she serves, which is exactly what makes her question dangerous: to be known in that courtyard is to be known to that court.
ἔρχεταιerchetaicame downG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
erchomai: to come or go Historic present. Mark's narration goes suddenly live at the moment of approach, and will stay live through legei in v. 67, then drop back into past tenses for the denials themselves.
67

and saw him warming himself there. She looked at Peter and said, “You also were with Jesus the Nazarene.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai idousa ton Petron thermainomenon emblepsasa autō legei sy Kai ēstha meta tou Iēsou tou Nazarēnou

Word by word16 · parsed
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἰδοῦσαidousasawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Feminine Singular
horaō: to see, to attend to Aorist participle. She saw, once, and that was enough. Mark will use the identical form idousa again in v. 69, marking the second challenge as a repetition of the first act of recognition.
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΠέτρονPetron[him]G4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounAccusative Masculine Singular
θερμαινόμενονthermainomenonwarming himself [there]G2328
√ θερμαίνω — to heat (oneself)VerbPresent Participle MiddleAccusative Masculine Singular
thermainō: to heat oneself A rare verb (5 verses), and John uses it of the same fire (John 18:18, 18:25). Peter is warming himself at the enemies' fire, which is precisely Henry's point: the danger is not being in company with Christ's disciples but in company with his enemies.
ἐμβλέψασαemblepsasaShe looked atG1689
√ ἐμβλέπω — to look on, iVerbAorist Participle ActiveNominative Feminine Singular
emblepō: to look on, to look into The pivot word of the unit, and rare (11 verses). A slave girl fixes this searching look on Peter here; Luke 22:61 uses the very same verb of the Lord turning and looking at Peter after the second crowing. The gaze that condemns him and the gaze that breaks him are the same Greek verb, one from below and one from above.
αὐτῷautō[Peter]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 Singular
λέγειlegei[and] saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
σὺsyYouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Singular
ΚαὶKaialsoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἦσθαēsthawereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Middle2nd Person Singular
eimi: to be ēstha, imperfect second person singular, a form so uncommon that its very shape is archaic. The tense is durative: not "you were there once" but "you used to be with him", an accusation about a settled association, which is exactly the thing Peter will deny.
μετὰmetawithG3326
√ μετά — properly, denoting accompanimentPreposition
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounGenitive Masculine Singular
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΝαζαρηνοῦNazarēnouNazareneG3479
√ Ναζαρηνός — a Nazarene, iNounGenitive Masculine Singular
Nazarēnos: a Nazarene The girl does not say Messiah or teacher. She uses the provincial label, the name that ties Jesus to a despised town, and Ellicott hears emphatic scorn in the word order. To be with the Nazarene is to be a nobody from the wrong place, which is the charge Peter cannot bear.
68

But he denied it. “I do not know or even understand what you are talking about,” he said. Then he went out to the gateway, and the rooster crowed.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho ērnēsato Oute oida oute epistamai ti sy legeis legōn kai exēlthen exō eis to proaulion kai alektōr ephōnēsen

Word by word20 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἠρνήσατοērnēsatohe denied [it]G720
√ ἀρνέομαι — to contradict, iVerbAorist Indicative Middle3rd Person Singular
arneomai: to contradict, to deny The first denial, in the aorist: a single completed act. Mark will shift to the imperfect for the second (v. 70) and to ērxato with infinitives for the third (v. 71). The grammar itself charts the descent, from one act, to a sustained habit, to something Peter begins and cannot stop.
ΟὔτεOutevvvG3777
√ οὔτε — not too, iConjunction
oute: neither, nor The doubled negative conjunction sets up a refusal on two fronts at once, knowledge and comprehension, which is either careful evasion or total repudiation depending on how the sentence is parsed.
οἶδαoidaI do not knowG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Indicative Active1st Person Singular
eidō: to see, and so to know A perfect with present force. The denial reaches backward: not "I do not know him now" but "I stand in no state of having known him". Peter will use this exact form again, sharpened, in v. 71.
οὔτεouteor evenG3777
√ οὔτε — not too, iConjunction
ἐπίσταμαιepistamaiunderstandG1987
√ ἐπίσταμαι — to put the mind upon, iVerbPresent Indicative Middle or Passive1st Person Singular
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
σὺsyyouG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Singular
λέγειςlegeisare talking aboutG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Singular
λέγωνlegōnhe saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Participle ActiveNominative Masculine Singular
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐξῆλθενexēlthenhe wentG1831
√ ἐξέρχομαι — to issue (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
ἔξωexōoutG1854
√ ἔξω — out(-side, of doors), literally or figurativelyAdverb
exō: outside Redundant with exēlthen (he went out). Mark writes "he went out outside", and the pleonasm feels like the man himself: the movement away is more emphatic than it needs to be.
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
προαύλιονproauliongatewayG4259
√ προαύλιον — a forecourt, iNounAccusative Neuter Singular
proaulion: a forecourt A vanishingly rare word in the Greek Bible. JFB reads the move as flight from a fire-place grown too hot, possibly with the hope of escaping; Cambridge reads it as a move toward the darkness of the porch. Either way, the man who swore he would die with Jesus (14:31) is now measuring exits.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀλέκτωρalektōrthe roosterG220
√ ἀλέκτωρ — a cock or male fowlNounNominative Masculine Singular
alektōr: a cock Rare (11 verses), and every occurrence in the New Testament belongs to this prophecy and its fulfilment. Mark alone records this first crowing, and Peter does not hear it. Cambridge, citing Lange, observes that the Apostle has not lessened his fault: it is from Peter himself, through Mark, that we learn one crowing did not suffice to recall him.
ἐφώνησενephōnēsencrowedG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbAorist Indicative Active3rd Person Singular
phōneō: to emit a sound Not a special word for crowing but the ordinary verb to call out, to give voice, used of animals, humans and instruments alike. The bird calls; the man does not answer. The same verb will sound twice more in v. 72, once in the narrative and once in the remembered prophecy.
69

There the servant girl saw him and again said to those standing nearby, “This man is one of them.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai hē paidiskē idousa auton ērxato palin legein tois parestōsin hoti Houtos estin ex autōn

Word by word15 · parsed
ΚαὶKai[There]G2532
√ καί — and, also, even, so then, too, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
παιδίσκηpaidiskēservant girlG3814
√ παιδίσκη — a girl, iNounNominative Feminine Singular
paidiskē: a young female slave The second assault comes from the same social nothing as the first. Cambridge reconstructs the interval: recognised at the porch, Peter returns toward the fire and is talking in his Galilean dialect when, after an hour, another maid approaches.
ἰδοῦσαidousasawG3708
√ ὁράω — by extension, to attend toVerbAorist Participle ActiveNominative Feminine Singular
αὐτὸνautonhimG846
√ 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 Masculine 3rd Person Singular
ἤρξατοērxato[and]G756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to commence The inceptive auxiliary. Mark uses it here of the girl's renewed speech and again in v. 71 of Peter's cursing. What begins in this verse does not stop until the cock has sounded twice.
πάλινpalinagainG3825
√ πάλιν — (adverbially) anew, iAdverb
λέγεινlegeinsaid toG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Infinitive Active
τοῖςtoisthoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
παρεστῶσινparestōsinstanding nearbyG3936
√ παρίστημι — to stand beside, iVerbPerfect Participle ActiveDative Masculine Plural
paristēmi: to stand beside Perfect participle, a settled standing. These are the men who will press the third challenge (v. 70), and John 18:26 places among them a kinsman of the man whose ear Peter cut off. The garden sword has come home to the courtyard.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
hoti: that Recitative hoti, which introduces direct speech and is not translated. It functions as an opening quotation mark.
ΟὗτοςHoutosThis [man]G3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Masculine Singular
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ἐξex[one] ofG1537
√ ἐκ — literal or figurativePreposition
ek: out of, from among The charge is not that Peter knows Jesus but that he belongs to a group: he is out of them. The same preposition returns in v. 70. What is being offered to Peter, and refused, is membership.
αὐτῶνautōnthemG846
√ 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
70

But he denied it again. After a little while, those standing nearby said once more to Peter, “Surely you are one of them, for you too are a Galilean.”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho ērneito palin Kai meta mikron hoi parestōtes elegon palin tō Petrō Alēthōs ei ex autōn gar kai ei Galilaios

Word by word21 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἠρνεῖτοērneitohe denied [it]G720
√ ἀρνέομαι — to contradict, iVerbImperfect Indicative Middle or Passive3rd Person Singular
arneomai: to contradict, to deny The aspect shift from aorist (v. 68) to imperfect is the heart of this verse. JFB calls this second denial more vehement than the first, and Matthew 26:72 adds the oath Mark withholds until v. 71. Mark tells the escalation through tense rather than content.
πάλινpalinagainG3825
√ πάλιν — (adverbially) anew, iAdverb
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μετὰmetaAfterG3326
√ μετά — properly, denoting accompanimentPreposition
μικρὸνmikrona little whileG3398
√ μικρός — small (in size, quantity, number or (figuratively) dignity)AdjectiveAccusative Neuter Singular
οἱhoithoseG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
παρεστῶτεςparestōtesstanding nearbyG3936
√ παρίστημι — to stand beside, iVerbPerfect Participle ActiveNominative Masculine Plural
paristēmi: to stand beside The same perfect participle as v. 69, now nominative and plural: the settled ring of bystanders has become the accuser. The circle that Peter joined for warmth closes on him.
ἔλεγονelegonsaidG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Plural
πάλινpalinonce moreG3825
√ πάλιν — (adverbially) anew, iAdverb
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ΠέτρῳPetrōto PeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounDative Masculine Singular
ἈληθῶςAlēthōsSurelyG230
√ ἀληθῶς — trulyAdverb
alēthōs: truly A weighty adverb (from alēthēs, true) placed emphatically first. The accusation is correct. Peter is one of them, and he will spend the next verse swearing that the truth is a lie.
εἶeiyou areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Singular
ἐξexone ofG1537
√ ἐκ — literal or figurativePreposition
αὐτῶνautōnthemG846
√ 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
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
gar: for, assigning a reason The connective that turns the charge into an argument: you are one of them, because you are a Galilean. The proof is not conduct but accent.
καὶkaivvvG2532
√ καί — and, also, even, so then, too, etcConjunction
εἶeiyou too areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Singular
ΓαλιλαῖοςGalilaiosa GalileanG1057
√ Γαλιλαῖος — Galilean or belonging to GalileaNounNominative Masculine Singular
Galilaios: a Galilean A rare identifier, and the thing that betrays him is unchosen. Gill: he used words and phrases peculiar to the Galileans, and pronounced as they did. Cambridge adds that the Galilean burr was rough enough that Galileans were not permitted to read aloud in the synagogues. Peter can deny his Lord; he cannot deny his own mouth, and it is his mouth that convicts him.
71

But he began to curse and swear, “I do not know this man of whom you speak!”

Berean Standard Bible · CC0

Greek — tap a word ↓

de Ho ērxato anathematizein kai omnynai hoti Ouk oida touton ton anthrōpon hon legete

Word by word14 · parsed
δὲdeButG1161
√ δέ — but, and, etcConjunction
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἤρξατοērxatohe beganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
archomai: to commence The same inceptive auxiliary Mark used of the maid in v. 69, now of Peter. He begins, and the two present infinitives that follow have no stopping point in the grammar.
ἀναθεματίζεινanathematizeinto curseG332
√ ἀναθεματίζω — to declare or vow under penalty of execrationVerbPresent Infinitive Active
anathematizō: to vow under penalty of execration An extremely rare verb (4 verses). Outside this scene it appears only in Acts 23, where more than forty men bind themselves under a curse to kill Paul. The vocabulary of the fiercest oath in the New Testament is here on the lips of the chief apostle, and it is aimed at himself. The oath he calls down is conditional on his words being false, which they are.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ὀμνύναιomnynaiswearG3660
√ ὀμνύω — to swear, iVerbPresent Infinitive Active
omnyō: to swear To invoke God as guarantor. Jesus had said, do not swear at all (Matthew 5:34); Peter swears to a lie in the high priest's own courtyard. Leviticus 5:4 already names this precise sin, the rash oath pronounced with the lips, and prescribes a guilt offering, which is being prepared upstairs.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ΟὐκOukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
οἶδαoidaI do not knowG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Indicative Active1st Person Singular
eidō: to see, and so to know The perfect denial in its final form. Compare the phrase the Lord will use in Matthew 7:23 of those he never knew: the disowning Peter speaks here is the exact inversion of the one he had reason to fear.
τοῦτονtoutonthisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Masculine Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἄνθρωπονanthrōponmanG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounAccusative Masculine Singular
anthrōpos: a man, a human being The last word Peter uses of Jesus in this Gospel before the resurrection is the most generic noun available. He who confessed "Thou art the Christ" (8:29) will now say only man, and only with a demonstrative holding it at arm's length.
ὃνhonof whomG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Masculine Singular
λέγετεlegeteyou speakG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active2nd Person Plural
legō: to lay forth, to say Second person plural: "of whom ye speak". The challengers are now many. Peter is answering a crowd, which is what makes this denial the loudest and the last.
72

And immediately the rooster crowed a second time. Then Peter remembered the word that Jesus had spoken to him: “Before the rooster crows twice, you will deny Me three times.” And he broke down and wept.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai euthys alektōr ephōnēsen ek deuterou Kai ho Petros anemnēsthē to rhēma hōs ho Iēsous eipen autō hoti Prin alektora phōnēsai dis aparnēsē me tris kai epibalōn eklaien

Word by word28 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
εὐθὺςeuthysimmediatelyG2112
√ εὐθέως — directly, iAdverb
eutheōs: directly, immediately Mark's signature adverb, used throughout the Gospel to drive the action forward. Here for once it drives nothing forward: it marks only how little time lay between the oath and the sound that condemned it.
ἀλέκτωρalektōr[the] roosterG220
√ ἀλέκτωρ — a cock or male fowlNounNominative Masculine Singular
ἐφώνησενephōnēsencrowedG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbAorist Indicative Active3rd Person Singular
phōneō: to emit a sound, to call out The verb occurs twice in this verse, once for the bird and once inside the remembered prophecy, binding the event to the word that foretold it. The bird calls; nothing in the courtyard changes; then the word calls, and everything does.
ἐκekG1537
√ ἐκ — literal or figurativePreposition
δευτέρουdeuteroua second timeG1208
√ δεύτερος — (ordinal) second (in time, place, or rankAdjectiveGenitive Neuter Singular
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠέτροςPetrosPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounNominative Masculine Singular
ἀνεμνήσθηanemnēsthērememberedG363
√ ἀναμιμνήσκω — to remindVerbAorist Indicative Passive3rd Person Singular
anamimnēskō: to remind Aorist passive, the grammatical centre of the verse. Peter does not summon this memory; it is brought on him. Mark supplies no agent, and the Evangelist who reports the scene most severely also declines to say who did it. Luke 22:61 supplies the look; JFB judges that look the immediate cause of the revulsion that made Peter weep bitterly.
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ῥῆμαrhēmawordG4487
√ ῥῆμα — an utterance (individually, collectively or specially),NounAccusative Neuter Singular
rhēma: an utterance The specific spoken saying, not the general word. Poole draws the practical point from it: how profitable words from God are for the time to come, though at present we find not their use. The sentence Peter heard at supper and shrugged off (14:31) is the only thing standing between him and Judas' end.
ὡςhōsthatG5613
√ ὡς — which how, iAdverb
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ἸησοῦςIēsousJesusG2424
√ Ἰησοῦς — Jesus (iNounNominative Masculine Singular
εἶπενeipenhad spokenG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
αὐτῷautōto 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
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
ΠρὶνPrinBeforeG4250
√ πρίν — prior, soonerAdverb
ἀλέκτοραalektora[the] roosterG220
√ ἀλέκτωρ — a cock or male fowlNounAccusative Masculine Singular
φωνῆσαιphōnēsaicrowsG5455
√ φωνέω — to emit a sound (animal, human or instrumental)VerbAorist Infinitive Active
δὶςdistwiceG1364
√ δίς — twiceAdverb
dis: twice Rare, and Mark alone among the Evangelists preserves the double crowing here and at 14:30. It costs Peter something: it records that one warning was not enough. Cambridge, quoting Lange, credits Peter himself, through Mark, with not lessening his own fault.
ἀπαρνήσῃaparnēsēyou will denyG533
√ ἀπαρνέομαι — to deny utterly, iVerbFuture Indicative Middle2nd Person Singular
aparneomai: to deny utterly, to disown The intensive compound, and the verb Jesus chose. It is the same verb he had used of discipleship itself, let him deny himself and take up his cross (Mark 8:34). Peter was called to aparneomai Peter; he performed it on Christ instead.
μεmeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
τρίςtristhree timesG5151
√ τρίς — three timesAdverb
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπιβαλὼνepibalōnhe broke downG1911
√ ἐπιβάλλω — to throw upon (literal or figurative, transitive or reflexiveVerbAorist Participle ActiveNominative Masculine Singular
epiballō: to throw upon The lexicon itself flags the trouble, glossing the verb as literal or figurative, transitive or reflexive. That is precisely the difficulty: Mark states the throwing and withholds the object. Every proposal in the brief supplies a different one, the mind (Whitby, Campbell), the mantle over the head (Macknight, Gill), the man flinging himself out of the company (Raphelius). All agree on the direction, that something comes down over him; the tears are certain and the gesture is not. See the apparatus.
ἔκλαιενeklaien[and] weptG2799
√ κλαίω — to sob, iVerbImperfect Indicative Active3rd Person Singular
klaiō: to sob, to wail aloud Imperfect, a weeping that continues past the last word of the chapter. This is not the silent tear of decorum; klaiō is audible grief. Poole sets the two outcomes side by side: Judas repented unto death, Peter repenteth unto life.

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. Two floors of one house — 14:66 to 14:67

⚙ The unit opens on an adverb. κάτω (katō, below) is the sort of word a translation can absorb without noticing, and JFB refuses to let it go: he calls it one of our Evangelist's graphic touches and builds the entire topography of the scene on it, the trial chamber above, open to the court, the fire burning in the middle of the quadrangle beneath. Cambridge draws the consequence in one sentence: during the sad scene enacted in the hall of trial above, an almost sadder moral tragedy had been enacted in the court below. Mark has just written 14:62, where Jesus, under the high priest's adjuration, says I am. Now, one floor down, the man who named him Christ at Caesarea Philippi prepares to say I do not know.

What breaks him arrives with no power at all. παιδισκῶν (paidiskōn, G3814) is a diminutive of a diminutive, a young female slave, and Poole draws the blade: how contemptible means God often useth to take down our pride and self-confidences, a great apostle humbled by the means of two maids. She does not accuse; she looks. ἐμβλέψασα (emblepsasa, G1689) is rare, 11 verses in all, and means to look into. Cambridge glosses it as a fixed and earnest gaze; Pulpit says she looked at him in the light of the fire so as to see his features distinctly. The thing that exposes Peter is the thing he came for. θερμαινόμενον (thermainomenon, G2328) is rare too (5 verses), and Henry has already named the trap: those who think it dangerous to be in company with Christ's disciples will find it much more dangerous to be in company with his enemies.

ii. Three denials, told in three tenses — 14:68 to 14:71

⚙ Mark narrates the collapse through verbal aspect, and the English smooths it flat. The first denial is aorist, ἠρνήσατο: one act, hedged behind a double negative, neither oida nor epistamai. Cambridge reads it as evasion, that Peter, thrown off his guard, replied at first evasively; Pulpit reads every word as emphatic total repudiation. The Greek allows both, and what follows decides it. The second denial is imperfect, ἠρνεῖτο: a denying that goes on, answered by an imperfect chorus, ἔλεγον, they kept saying. JFB calls it more vehement than the first. The third is ἤρξατο with two present infinitives, something begun that does not stop.

Between the first and second, Mark alone records a crowing Peter does not hear. He has moved to the προαύλιον (proaulion, G4259), which Ellicott identifies as not Matthew's word but literally the space before the palace; JFB reads the move as flight from a fire-place grown too hot, possibly with the hope of escaping. He is convicted in the end not by evidence but by accent: Gill notes he used words and phrases peculiar to the Galileans and pronounced as they did, and Cambridge adds that the Galilean burr was rough enough that Galileans were barred from reading aloud in the synagogues. JFB puts it best: if Peter had held his peace, this peculiarity had not been observed.

Then the vocabulary turns terrible. ἀναθεματίζειν (anathematizein, G332) is not bad language. JFB glosses it exactly: to anathematize, or wish himself accursed if what he was now to say was not true. Gill: to wish the most dreadful things upon himself, and to swear by the living God. The verb occurs in four verses of the whole New Testament, and everywhere else it is the oath of men plotting murder (Acts 23:12, 14, 21). Peter has now bound himself under the fiercest form of curse available in the language, and the condition of that curse, that his words be false, is met as he speaks. He also refuses the name: τὸν ἄνθρωπον τοῦτον, this man here. The confessor of 8:29 is down to a demonstrative and a generic noun.

iii. The second crowing, and a word that is not his own — 14:72

⚙ The turn is not achieved; it is received. ἀνεμνήσθη (anemnēsthē, G363) is aorist passive: Peter was reminded. Mark does not name the agent. Luke does, with the very verb the servant girl's look carried in v. 67: the Lord turned and looked at Peter (Luke 22:61, ἐμβλέψας). JFB will not be restrained here, asking who can tell what lightning flashes of wounded love and piercing reproach shot from that look through the eye of Peter into his heart, and connecting it back to Luke 22:32, I prayed for thee, that thy faith fail not. What returns is a ῥῆμα (G4487), a specific spoken sentence, and it carries a verb heavier than anything the narrative reported: ἀπαρνήσῃ, the intensive compound, thou shalt utterly disown me, where Mark had used the plain arneomai for what Peter actually did.

The last clause is the most honest uncertainty in the unit. ἐπιβαλὼν (epibalōn, G1911) means having thrown upon, and nobody knows upon what. Ellicott calls the word somewhat peculiar and thinks the English rendering probably right while conceding there is not enough authority for any other interpretation to justify a change. Benson lays out the whole quarrel, Whitby and Campbell for setting the mind upon it, Macknight and Elsner for throwing a garment over the head, Raphelius for flinging himself out of the company. Gill argues from Maimonides and the Targum on Esther that the true sense is that he covered himself, veiling himself as mourners did. Cambridge lists four options and declines to choose. One thing is not in doubt: ἔκλαιεν is imperfect, and Pulpit fixes on precisely that, that the word implies a long and continued weeping. The chapter ends with the weeping still going.

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

⚙ This is the tool's own fallible reading, offered to be tested against the text. Mark has built this scene so that two men are on trial at once, and the Evangelist gives them the same question. Above, the high priest asks, Art thou the Christ? and Jesus answers with the divine I am (14:62), knowing it will cost him his life. Below, a slave girl asks, Wast thou with the Nazarene? and Peter answers with a sworn I am not, knowing it will save his skin. The confession that condemns and the denial that acquits are spoken in the same house within the same hour, and Mark places them on two floors of it.

Notice what actually defeats Peter. Not torture; a question. Not a court; a doorkeeper. He had already survived the garden with a sword in his hand. What he cannot survive is being recognised, and the thing that recognises him is not a witness but his own accent, the one part of himself he cannot deny. The man who could renounce his Lord could not renounce Galilee. That is the diagnosis: Peter does not lack courage, he lacks self-knowledge, and the text is merciless about where the self-knowledge finally comes from. ἀνεμνήσθη is passive. He does not repent his way back; he is reminded. The memory is done to him, by a bird he had been told about and a word he had refused to believe.

And so the grammar contains the gospel in miniature. Jesus' prophecy used the heavy verb, aparnēsē, utterly disown, the same root he had used in 8:34 when he said, let a man deny himself and take up his cross. Peter was commanded to perform that denial on Peter. He performed it on Christ instead, and Christ absorbed it and went on to the cross Peter would not carry. The prophecy that broke Peter is proof that Jesus knew all of this at supper and washed the man's feet and went anyway. That is why Peter weeps rather than hangs himself: the word that convicts him is the same word that shows he was foreseen, foretold, and not abandoned. Poole names the difference without sentiment, that Judas repented unto death and Peter repenteth unto life, and Mark, honest to the end, leaves the tense open. The weeping has not stopped when the chapter does.

The line set beside this reading is the tool's own sentence, not Scripture and not any commentator's.

The rock did not crack under the weight of the cross; it cracked under the weight of a slave girl's question, and the Lord had already said so, and had gone to the cross anyway.

⚙

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 word that came back: Mark 14:30 quoted inside Mark 14:72 verbal / quotation: confirmed

Mark 14:72 does not allude to 14:30; it repeats it. Peter is reminded of the ῥῆμα and Mark then quotes the sentence back in full, before a cock sounds twice, thrice thou wilt utterly deny me. The Verifier records three shared lexemes, two of them rare: ἀλέκτωρ (G220, in 11 verses) and τρίς (G5151, in 11 verses), with φωνέω (G5455, in 39 verses). Mark alone preserves the double crowing in both places, and Cambridge, citing Lange, credits Peter himself with not lessening his fault by letting it stand that one crowing did not suffice.

Mark 14:30

basis: Verifier: shared Greek lexemes G220 alektōr (in 11 vv, rare), G5151 tris (in 11 vv, rare), G5455 phōneō (in 39 vv); and 14:72 explicitly quotes the saying of 14:30 as direct speech. Both refs are Greek, so shared Strong's numbers are a valid verbal basis.

One rare verb, two gazes: the girl looks, then the Lord looks verbal / quotation: confirmed

ἐμβλέπω (G1689) is rare, appearing in 11 verses. Mark uses it at 14:67 of the slave girl fixing her look on Peter, the gaze Cambridge calls fixed and earnest and Pulpit places in the firelight. Luke 22:61 uses the same verb of the Lord turning and looking at Peter after the second crowing. The Verifier confirms the shared lexeme (with G4074 Petros, in 150 vv, as the common subject). Mark records no look at all; JFB observes that our Second Evangelist makes no mention of it and dwells instead on the warning about the double crowing, and judges Luke's look the most precious link in the chain. The verbal link is real; the identification of the two gazes as one dramatic sequence is a harmonisation, honestly flagged as such by JFB himself.

Luke 22:61 · Mark 14:67

basis: Verifier: shared Greek lexeme G1689 emblepō (in 11 vv, rare), plus G4074 Petros (in 150 vv, common). Both refs Greek. The lexical link is verbal; the narrative synchronisation of the two looks is harmonising inference, not text.

Anathema: the oath Peter swears, and the oath sworn against Paul verbal / quotation: confirmed

ἀναθεματίζω (G332, to declare or vow under penalty of execration) occurs in only four verses of the New Testament. One is Mark 14:71. The other three are Acts 23:12, 14 and 21, where more than forty men bind themselves under a curse to eat nothing until they have killed Paul, and go to the ἀρχιερεύς (G749) to say so. JFB glosses the Markan use precisely: to anathematize, or wish himself accursed if what he was now to say was not true. The rarest and most violent oath formula the Greek New Testament possesses is used twice, once by murderers plotting an apostle's death and once by an apostle saving his own life.

Acts 23:12 · Acts 23:14 · Acts 23:21

basis: Verifier: shared Greek lexeme G332 anathematizō (in 4 vv, very rare), with G749 archiereus (in 119 vv) shared at Acts 23:14. All refs Greek, so a shared Strong's basis is valid. No quotation is claimed; the link is the rare lexeme itself.

Warming himself at the wrong fire verbal / quotation: confirmed

θερμαίνω (G2328) appears in only five verses of the New Testament, and four of them are this night: Mark 14:54 and 14:67, John 18:18 and 18:25. Mark makes it the hinge of exposure, since it is Peter warming himself that the girl sees. Henry states the moral without needing the lexicon: those who think it dangerous to be in company with Christ's disciples will find it much more dangerous to be in company with his enemies. The Verifier also links Mark 14:54 through αὐλή (G833, in 12 verses), the same open court, so that the whole of Peter's following at a distance and his denying happen in one place at one fire.

John 18:18 · John 18:25 · Mark 14:54

basis: Verifier: shared Greek lexeme G2328 thermainō (in 5 vv, very rare) at John 18:18 and 18:25; G833 aulē (in 12 vv, rare) and G749 archiereus (in 119 vv) at Mark 14:54. All refs Greek. Parallel narration, not quotation.

The shepherd struck and the sheep scattered structural / thematic: confirmed

⚙ Mark has already quoted Zechariah 13:7 in this chapter, at 14:27, on Jesus' own lips: I will strike the shepherd, and the sheep shall be scattered. Peter's answer there was that though all should fall away, he would not (14:29 to 31). This unit is what the quoted oracle looks like when it lands on one named sheep. The link between the prophecy and the courtyard is Mark's own framing of his narrative, not a second citation; the tier is structural rather than verbal because the Zechariah text is Hebrew and this unit is Greek, so no shared Strong's lexeme is available in principle. Proverbs 16:18, pride goeth before destruction, names the same movement in wisdom form, and the Verifier is silent on both for the same reason.

Zechariah 13:7 · Mark 14:27 · Proverbs 16:18

basis: Cross-Testament Greek to Hebrew, so shared Strong's numbers are impossible and no verbal tier is available. Basis is Mark's own explicit citation of Zechariah 13:7 at 14:27 within this same chapter, and the shared motif of self-confidence preceding collapse in Proverbs 16:18. No quotation is claimed in 14:66 to 72 itself.

The fear of man, and a heart that did not know itself structural / thematic: confirmed

⚙ Two wisdom texts describe with precision what Mark narrates. Proverbs 29:25, the fear of man bringeth a snare, is the mechanism: Peter is trapped by a question, not a threat. Jeremiah 17:9, the heart is deceitful above all things, who can know it, is the diagnosis of 14:31, where Peter spoke more vehemently than all. The Geneva note calls the passage a grievous example of the frailness of man together with a most comfortable example of the mercy of God. This is a thematic reading, not a citation: Mark makes no reference to either text, and the link is motif only, without any possible lexical basis across the language barrier.

Proverbs 29:25 · Jeremiah 17:9 · Mark 14:31

basis: Cross-Testament Greek to Hebrew: no shared Strong's lexeme is possible, so no verbal tier. Basis is shared motif (fear of man as snare; self-ignorance of the heart) set against Mark's own record of Peter's boast at 14:31. The Gospel makes no citation of either proverb.

Standing far off from the stricken man typological

⚙ Psalm 38:11 and Psalm 88:8 record the experience of the afflicted righteous whose friends and kinsmen stand aloof from his stroke, and who is made an abomination to his acquaintance. Mark's Peter is neither stranger nor enemy; he is the friend who came as far as the courtyard and no further, which is the exact posture those psalms describe from the sufferer's side. Read this way the unit is the lament turned into narrative around the one to whom the psalms of the righteous sufferer point. That reading is figural, and the connection is a pattern, not a citation. Mark quotes neither psalm, and no lexical basis is available across Hebrew and Greek.

Psalm 38:11 · Psalm 88:8

basis: Cross-Testament Greek to Hebrew: no shared Strong's lexeme possible, so never verbal. Figural reading of the righteous sufferer psalms as pattern fulfilled in the passion narrative, an ancient and widely held hermeneutic in the Church, though neither psalm is cited in Mark 14. ⚙ The specific application to Peter's distance in the courtyard is the tool's own, offered to be tested.

The rash oath of Leviticus 5:4 typological

⚙ Leviticus 5:4 legislates for the man who swears rashly with his lips, whether to do evil or to do good, and is guilty when he knows it: he must bring a guilt offering. Peter does exactly this twice over, first at supper (14:31) and then under oath in the courtyard. The point of the link is the sequel that Leviticus supplies and the courtyard does not: the offering for such an oath is being prepared in the chamber above Peter's head while he swears. The connection is typological and is the tool's own construction. No citation exists, the languages differ, and the Verifier offers no basis.

Leviticus 5:4 · Mark 14:31

basis: Cross-Testament Greek to Hebrew: no shared lexeme is possible, so never verbal. Legal category (the rash oath requiring a guilt offering) read figurally against the narrative. ⚙ Novel application by this tool; no commentator in this brief draws it, and Mark makes no reference to Leviticus.

Before the cock crows: the fourfold record and its variations verbal / quotation: confirmed

All four Gospels carry the prophecy and the denials, and they do not agree in detail. The Verifier links Matthew 26:34 and 26:74, Luke 22:34 and 22:60, and John 13:38 and 18:27 through the same rare cluster, ἀλέκτωρ (G220, in 11 verses), τρίς (G5151, in 11 verses), ἀρνέομαι (G720, in 30 verses) and φωνέω (G5455). Only Mark has two crowings. JFB states the difficulty rather than hiding it: there is a verbal difference among the Evangelists which, without some information which has been withheld, cannot be quite extricated. Geneva attempts a harmony and concedes the second challenger is a maid in Mark and a man servant in Luke. The lexical link is certain; the harmonisation is not.

Matthew 26:34 · Matthew 26:74 · Luke 22:34 · John 13:38 · John 18:27

basis: Verifier: shared Greek lexemes G220 alektōr (in 11 vv, rare), G5151 tris (in 11 vv, rare), G720 arneomai (in 30 vv), G5455 phōneō (in 39 vv), G4074 Petros (in 150 vv). All refs Greek. The prophecy is quoted verbatim in each Gospel, though in differing forms; the differences are recorded, not resolved.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The confession above and the denial below ancient/widely-held

⚙ Mark's κάτω in v. 66 makes the whole unit a diptych. In the chamber above, under the adjuration of the high priest, Jesus answers I am (14:62) and is condemned for it. In the court below, under the question of a slave girl, Peter answers with οὐκ οἶδα and goes free. Cambridge sees the pairing and calls the lower scene an almost sadder moral tragedy than the one above. The sole faithful witness in the house is the accused, and his faithfulness is what kills him. Every word Peter refuses to say costs Jesus something, and Jesus is at that moment saying it for him. The reading that the true confessor stands in the place of the failed one is the apostolic account of the atonement itself, and Geneva names the same double movement, frailness of man and mercy of God, in one sentence.

Mark 14:62 · Mark 14:71

Kept by intercession, not by resolve ancient/widely-held

The strongest redemptive note in the unit is grammatical: ἀνεμνήσθη (G363) is aorist passive. Peter is reminded; he does not remember. JFB ties the whole reversal to Luke 22:31 and 32, Satan hath desired to have you, but I prayed for thee that thy faith fail not, and asks whether that prayer did not fetch down all that there was in the Lord's look to pierce and break the heart of Peter, to keep it from despair, and at length to restore his soul. The difference between Peter and Judas, in this reading, is not the quality of their remorse but the fact of an intercessor. Poole states the outcome flatly: Judas repented unto death, Peter repenteth unto life. John, as JFB notes, is the one Evangelist who omits the repentance and the only one who records the restoration at John 21:15 to 17, where the threefold denial is met by a threefold question.

Luke 22:31 · Luke 22:32 · John 21:15

The self-denial that was commanded, and the denial that was performed novel

⚙ The verb of the prophecy is ἀπαρνέομαι (G533, to deny utterly, to disown), the intensive compound, and Mark has used the same root once before in a decisive place: if any man would come after me, let him deny himself and take up his cross and follow me (Mark 8:34). Peter was called to disown Peter. In the courtyard he disowned Christ instead, with the same verb Jesus had chosen for the prophecy. What he could not do to himself, Christ did in his stead: he took the cross Peter would not carry and bore the anathema Peter had called down on his own head in v. 71. The lexical observation stands on the shared root; the theological application, and the specific pairing of the anathema of 14:71 with the cross, is the tool's own and is offered to be tested.

Mark 8:34 · Mark 14:72 · Mark 14:71

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:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • 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)

Text. Two real textual questions touch this unit and neither is settled. Ellicott reports on v. 70 that the clause rendered "and thy speech agreeth thereto" is wanting in many of the best manuscripts and may be an interpretative addition; Cambridge notes it is omitted by Lachmann, Tischendorf and Tregelles. The Berean interlinear supplied in this brief does not carry the clause, which is why no word index in v. 70 corresponds to it. Ellicott's further suggestion that Mark himself added it in a revised edition of his Gospel is his own conjecture and is recorded here as such. On v. 68, Gill notes that the phrase "neither understand I" is omitted in the Syriac and Persic versions.

The word in v. 72. ἐπιβαλών (G1911) is genuinely undecided, and this synthesis does not decide it. Benson sets out four readings with their advocates: Whitby and Campbell for the sense of setting the mind upon it, Macknight, Elsner, Salmasius, Bos and Waterland for throwing a garment over the head, Raphelius and others for flinging oneself out of the company, and the margin for weeping abundantly. Gill argues from Maimonides and the Targum on Esther for the mourner's veiling. Ellicott thinks the English rendering probably right while conceding there is not enough authority for any other interpretation to justify a change. Cambridge lists the options without choosing. BSB's "he broke down" is a reasonable modern resolution of a word the sources do not resolve.

Harmonisation. The four Gospel accounts of the denials differ in who challenges Peter, how many challengers there are, and how many crowings are recorded. JFB is the most honest witness on this: he writes that there is a verbal difference among the Evangelists which, without some information which has been withheld, cannot be quite extricated, and at another point that the matter is of no real importance. Geneva's harmony concedes that Luke has a man servant where Mark has a maid. The threads above tier the parallels on the lexical evidence the Verifier supplies and do not claim the harmonisations as fact.

What Mark does not say. Mark records no look from Jesus. The look is Luke's (22:61), and it is Luke who supplies the intervening hour (22:59) that Gill and JFB import into v. 70, where Mark writes only meta mikron, after a little. Matthew supplies the bitterness of the weeping (26:75). Where this synthesis leans on those details, it names the Evangelist who supplies them.

Sources. Barnes and Poole refer the reader to their notes on Matthew 26 for this whole paragraph rather than commenting here, so Barnes contributes nothing quotable to this unit and Poole is cited from his one substantive note at 14:66. Benson likewise treats the paragraph at 14:66. Commentary is verbatim public domain, cited by author; every Strong's number, parse and thread basis comes from the sourced brief. Everything marked ⚙ is this tool's fallible synthesis and may be wrong.

✦ = 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)