Mark 14:23

Greek (Tischendorf 8th ed.)

English Translation

He took the cup, and when he had given thanks, he gave to them. They all drank of it.

World English Bible · Public Domain

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ποτήριον

potḗrion

G4221

“cup”

Noun, Accusative, Singular, Neuter

Appears 31× in the Greek New Testament
First appears at Matthew 10:42

Full Thayer's Definition

Origin: of a derivative of the alternate of G4095

TDNT: 08:28,8

1. a cup, a drinking vessel 2. metaph. one's lot or experience, whether joyous or adverse, divine appointments, whether favourable or unfavourable, are likened to a cup which God presents one to drink: so of prosperity and adversity

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

11: words
9: distinct lemmas
Gospels: section

Shared distinctive vocabulary

ποτήριον cup G4221 occurs in 28 verses of the Greek New Testament. Also found in:

Repetition

Words recur within this verse:

καὶ and G2532 ×2
αὐτοῖς he G846 ×2

Cross-references

Topical passages linked to Mark 14:23 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Matthew 26:27 He took the cup, gave thanks, and gave to them, saying, "All of you drink it,
Mark 14:22 As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body."
1 Corinthians 10:16 The cup of blessing which we bless, isn't it a communion of the blood of Christ? The bread which we break, isn't it a communion of the body of Christ?
Luke 22:17 He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves,
Romans 14:6 He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Mark 14:23 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Bengel's Gnomon

Johann Albrecht Bengel

Mar 14:23. Καὶ ἔπιον ἐξ αὐτοῦ πάντες, and they all drank of it) This clause interposed between the words of the Lord is an argument, that the words, This is My body, this is My blood, were said, during the time whilst they were eating, and whilst they were drinking. Whence the evangelists either prefix or else subjoin those words; comp. note, Mat 3:7. All drank, even Judas; for who is there that will say that Judas might have stolen away from the company in the midst of the supper? [Comp. Mar 14:17-18; Mar 14:22] [Nay, even in Mar 14:31, we may suppose that, under the word all, Judas is even still included. It is not unlikely that he crossed the brook Kedron along with the Saviour and the disciples, and after that acted as conductor to the armed band which was waiting for Him in the neighbourhood.—Harm. p. 528.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

Mar 14:23 . καὶ ἔπιον , etc., and they drank of it, all. In Mt.’s account Jesus bids them drink, as He had previously bidden them eat. Mk.’s version strikes one as the more primitive; Mt.’s as influenced by liturgical usage.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Ellicott's Commentary for English Readers

(23) When he had given thanks.—St. Mark agrees with St. Matthew in using the word “blessing” of the bread, and “giving thanks” of the cup. St. Luke uses the latter word of the bread, and implies by the word “likewise” that the form was repeated with the cup.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

23. he took the cup] probably the third Cup, and known as the “Cup of Blessing.” See above, Mar_14:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And he said unto them,.... Not after they had drank of it, but before, and as he gave it to them:

this is my blood of the New Testament, which is shed for many; in Matthew it is added, "for the remission of sins"; See Gill on Mat 26:28.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it.

Ver. 23. {See Trapp on "Mat 26:27"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

And he took a cup. There is no definite article either here or in St. Matthew.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cambridge Greek Testament for Schools and Colleges

23. λαβὼν … εὐχαριστήσας. Characteristic combination of participles; see on Mar 1:15.

ἔδωκεν … ἔπιον. Mk adds πάντες with emphasis, and Mt. transfers πάντες to Christ’s command. It was not necessary to state this of the bread, which Christ seems to have given to each one; in any case, each has his separate morsel. But the cup was handed to only one of them. Some might have passed it without drinking, or it might not have gone the whole way round. Mk desires to make clear that all drank. In the later ritual of the Passover several cups were passed round at intervals. It is futile to attempt to identify the Eucharistic cup with one of these. The ritual may or may not have been the same.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

International Critical Commentary

23. καὶ λαβὼν ποτήριον—And having taken a cup. εὐχαριστήσας—having given thanks. Like εὐλογήσας, v. 22, it denotes some form of thanksgiving for the good things of God.

Omit τὸ, the, before ποτήριον, Tisch. Treg. WH. RV. אBCDLWb X Δ 1, 11, 13, 28.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vincent's Word Studies in the New Testament

Marvin R. Vincent

The cup. The wine was the ordinary one of the country, only red. It was mixed with water, generally in the proportion of one part to two of water.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Mark, in the Gospels, opens this verse with 11 words (9 distinct Greek lemmas). Its most distinctive word is potḗrion (“cup”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word potḗrion carries the sense “cup.” How does it shape the verse?
How does Matthew 10:42, which shares the word «cup», read alongside this verse?
What does the repetition of “and” (2× in this one verse) do in this verse?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
Compare how Bengel's Gnomon and Expositor's Greek Testament read this verse. Where do they agree or differ?

Things to notice

These translations choose different wording for 5 words in this verse.
“and” occurs 2× in this single verse.
9 distinct Greek lemmas span 11 words in this verse.