Mark 14:12-25, King James Version
Italic words were supplied in the English translation for clarity.
Mark 14:12-25
Jesus Interprets Passover Bread and Cup around Betrayal
During Passover preparation and meal Jesus names the betrayer's nearness, gives bread as his body and the cup as covenant blood poured for many, and promises future kingdom drinking.
Why this sits here
Passover preparation becomes the setting in which Jesus names table betrayal and interprets bread and cup through his body, covenant blood, and future kingdom hope.
Mark 14:12-25 opens with “And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where…” and closes with “Verily I say unto you, I will drink no more of the fruit of the vine, until that….”
How the passage moves
Disciples prepare the Passover meal according to Jesus' instructions.
Jesus names a betrayer sharing the table.
He gives bread and cup as body and covenant blood before promising future kingdom drinking.
Why this reading fits
Interpretive limit or uncertainty
The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
A phrase that matters
covenant
διαθήκη · diathēkē
Jesus interprets the cup through covenant blood within a Jewish Passover meal.
A needed correction
Reading Mark 14:12-25 in its complete Markan, Jewish, first-century, and Passion-shaped setting rules out these uses:
The meal does not authorize antisemitism or replacement of Jewish Passover.
Covenant blood does not make betrayal or state violence good.
Communion practice does not justify excluding or coercing vulnerable people.
What remains true
Jesus interprets Passover bread and cup through betrayal, self-giving covenant, and future kingdom hope.
How this should shape us
What faithful practice follows?
Practice the meal with truthful self-examination, inclusive safety, and respect for its Jewish Passover setting.
Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Read it sentence by sentenceEach line inside the larger movement
Narrative and structural evidence
Mark 14:12-25 opens with “And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where…” and closes with “Verily I say unto you, I will drink no more of the fruit of the vine, until that….” The internal movement runs from “Disciples prepare the Passover meal according to Jesus' instructions” to “He gives bread and cup as body and covenant blood before promising future kingdom drinking.”
Interpretive limit or uncertainty
The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
Original-language wording and grammarTechnical detail appears only where it helps
covenant
Jesus interprets the cup through covenant blood within a Jewish Passover meal.
How certain? probableWhat the first readers would have understoodRelevant history and culture
Galilee, Judea, Jerusalem, and Roman rule
Mark narrates Jesus and Jewish contemporaries within first-century Galilean, Judean, temple, village, household, synagogue, and Roman-imperial settings. For Mark 14:12-25, the needed reconstruction is bounded by: The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
How certain? probableWhy translations sometimes differMaterial translation choices
KJV wording in 14:12-25
The pinned KJV remains displayed. SBLGNT, STEP, and NET comparison clarify older English, syntax, and material alternatives where this unit requires them: The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
How certain? probableEarlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israel's Scriptures and Jewish life
Mark 14:12-25 belongs inside Jewish Scripture, worship, purity, Sabbath, kingdom, temple, Passover, prophetic hope, and debate as locally relevant. Christian interpretation must preserve that first horizon and reject antisemitic or supersessionist caricature.
How certain? strongHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Synoptic and canonical relationships
Mark's own wording and sequence control Mark 14:12-25. Matthew and Luke often reuse or reshape Mark under the widely supported Markan-priority model, while Matthean-priority and other models remain alternatives; parallels may clarify reception but cannot overwrite Mark.
How certain? probableTextual variantsManuscript differences only when they affect meaning
Text and transmission
Mark's textual history is checked against the SBLGNT and NET notes. The material local control is: The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Where do careful interpreters differ?
Best judgment: The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
God's kingdom, Jesus' identity and authority, Passion-shaped service, faithful following, accountable power, mercy, resurrection hope, and care for vulnerable people control the theological use of Mark 14:12-25.
How certain? strongTheological contribution
During Passover preparation and meal Jesus names the betrayer's nearness, gives bread as his body and the cup as covenant blood poured for many, and promises future kingdom drinking.
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The meal does not authorize antisemitism or replacement of Jewish Passover.
A memorable line or action in movement 65 can be detached from its actors, first-century setting, and Mark's Passion-shaped plot.
During Passover preparation and meal Jesus names the betrayer's nearness, gives bread as his body and the cup as covenant blood poured for many, and promises future kingdom drinking.
Read Mark 14:12-25 as the complete unit, preserve The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
The meal does not authorize antisemitism or replacement of Jewish Passover.
Covenant blood does not make betrayal or state violence good.
A memorable line or action in movement 65 can be detached from its actors, first-century setting, and Mark's Passion-shaped plot.
During Passover preparation and meal Jesus names the betrayer's nearness, gives bread as his body and the cup as covenant blood poured for many, and promises future kingdom drinking.
Read Mark 14:12-25 as the complete unit, preserve The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
Covenant blood does not make betrayal or state violence good.
Communion practice does not justify excluding or coercing vulnerable people.
A memorable line or action in movement 65 can be detached from its actors, first-century setting, and Mark's Passion-shaped plot.
During Passover preparation and meal Jesus names the betrayer's nearness, gives bread as his body and the cup as covenant blood poured for many, and promises future kingdom drinking.
Read Mark 14:12-25 as the complete unit, preserve The meal stands within Jewish Passover and covenant imagery; Christian practice must not erase that Jewish setting. Traditions differ on sacramental presence and atonement, which the narrative does not exhaustively settle.
Communion practice does not justify excluding or coercing vulnerable people.
Research trail and exact locationsThe source record behind this section
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
Mark 14:12-25, pinned eng-kjv2006 USFM corpus
Supports: Greek wording, sentence relations, and material variants checked independently of the KJV.
Faithlife SBLGNT official repository, data/sblgnt/text/Mark.txt, 14:12-25
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
STEP Bible Data official repository, TAGNT Matthew–Acts data, rows for 14:12-25
Supports: Verse-level translation, syntax, older-English clarification, variants, background, and alternatives.
NET Bible Mark PDF, printed pp. 1868–1901, 14:12-25 and attached translator/textual notes
Supports: Narrative boundaries, plot, characterization, kingdom, Christology, discipleship, conflict, Passion, and ending.
Broadhead, Mark, printed pp. 102–113, Mark 14.1–42; subsection covering 14:12-25
Supports: Authorship/date limits, whole-book movement, secrecy, disciple failure, Passion, Sonship, and reader-first context.
Enter the Bible Mark course, Summary, Outline, Background, Introductory Issues, Theological Themes, and related passage index; applied to 14:12-25
Supports: A complete confessional evangelical interpretation used as one traditioned voice, not consensus.
McKinley, “Mark,” Introduction and commentary heading covering Mark 14:12-25
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
Exact location: Mark 14:12-25, pinned eng-kjv2006 USFM corpus
Open source ↗Greek textual evidence
The Greek New Testament: SBL Edition
Michael W. Holmes, editor; Society of Biblical Literature and Logos
Society of Biblical Literature and Logos Bible Software, 2010
Supports: Greek wording, sentence relations, and material variants checked independently of the KJV.
Exact location: Faithlife SBLGNT official repository, data/sblgnt/text/Mark.txt, 14:12-25
Open the Mark Greek text file ↗Lexical and grammatical evidence
STEP Bible Data
Tyndale House Cambridge
Tyndale House Cambridge, repository snapshot verified 2026
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
Exact location: STEP Bible Data official repository, TAGNT Matthew–Acts data, rows for 14:12-25
Open source ↗Translation and textual notes
NET Bible — Mark with translators' and textual notes
Biblical Studies Press
Biblical Studies Press, 2005–2026 online edition
Supports: Verse-level translation, syntax, older-English clarification, variants, background, and alternatives.
Exact location: NET Bible Mark PDF, printed pp. 1868–1901, 14:12-25 and attached translator/textual notes
Open the official NET Mark PDF ↗modern scholarly narrative commentary
Mark, Second Edition
Edwin K. Broadhead
Sheffield Phoenix Press; distributed online by the Society of Biblical Literature, 2009
Supports: Narrative boundaries, plot, characterization, kingdom, Christology, discipleship, conflict, Passion, and ending.
Exact location: Broadhead, Mark, printed pp. 102–113, Mark 14.1–42; subsection covering 14:12-25
Open Broadhead's complete Mark commentary ↗modern scholarly book introduction
Mark course: summary, outline, background, introductory issues, theological themes, and Bible in the world
Paul S. Berge; revised by Kristofer Phan Coffman
Enter the Bible, Luther Seminary, 2023 revision; current online course inspected 2026
Supports: Authorship/date limits, whole-book movement, secrecy, disciple failure, Passion, Sonship, and reader-first context.
Exact location: Enter the Bible Mark course, Summary, Outline, Background, Introductory Issues, Theological Themes, and related passage index; applied to 14:12-25
Open the Enter the Bible Mark course ↗modern open confessional commentary
Mark
Mike McKinley
The Gospel Coalition Bible Commentary, 2023 online edition
Supports: A complete confessional evangelical interpretation used as one traditioned voice, not consensus.
Exact location: McKinley, “Mark,” Introduction and commentary heading covering Mark 14:12-25
Open McKinley's Mark commentary ↗