Mark 14 47

Mark 14:47 kjv

And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

Mark 14:47 nkjv

And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.

Mark 14:47 niv

Then one of those standing near drew his sword and struck the servant of the high priest, cutting off his ear.

Mark 14:47 esv

But one of those who stood by drew his sword and struck the servant of the high priest and cut off his ear.

Mark 14:47 nlt

But one of the men with Jesus pulled out his sword and struck the high priest's slave, slashing off his ear.

Mark 14 verses

Mark 14 47 Meaning

Mark 14:47 depicts a crucial moment during Jesus' arrest in Gethsemane. As the arrest party seizes Jesus, one of His disciples impulsively draws a sword and violently strikes a servant of the high priest, severing his ear. This act signifies the disciples' misunderstanding of Jesus' kingdom and their impulse to defend Him through carnal means, contrasting sharply with Jesus' divine will to submit to suffering and establish His kingdom through non-violence and sacrifice.

Mark 14 47 Context

Mark 14:47 occurs within the highly charged narrative of Jesus' arrest in the Garden of Gethsemane. Prior to this, Jesus has been praying, profoundly distressed, and has warned His disciples to "stay awake and pray," a command they fail to heed. Judas Iscariot then arrives with a large crowd carrying swords and clubs, sent by the chief priests, scribes, and elders. The kiss of betrayal identifies Jesus, and the arrest is underway. This immediate context highlights the rapid escalation from betrayal to confrontation, setting the stage for the spontaneous violent act of the unnamed disciple, a stark contrast to Jesus' previous teachings and His imminent acceptance of His suffering. The historical and cultural context underscores that Zealots and some Messianic groups in Judea at the time often advocated violent overthrow of oppressors, so armed followers of a purported Messiah were not entirely unusual, though fundamentally misaligned with Jesus' actual mission.

Mark 14 47 Word analysis

• But: The Greek particle de (δέ) functions here as a gentle adversative or merely connective, indicating a slight shift or progression in the narrative, rather than a strong contrast. It transitions from Jesus being seized to an unexpected action.
• one of those who stood by: In the Greek, heis de tis tōn parestēkotōn (Ἑῖς δέ τις τῶν παρεστηκότων), this phrasing deliberately leaves the identity ambiguous. Mark consistently uses anonymity when highlighting the disciples' failings or misunderstanding, unlike John who identifies Peter (Jn 18:10). This protects the disciple (Peter) who would become a key leader in the early church from early persecution narratives and also universalizes the human impulse to respond carnally rather than spiritually. It refers to one of Jesus' followers present at His arrest.
• drew his sword: The Greek spasamenos tēn machairan (σπασάμενος τὴν μάχαιραν). Spasamenos (σπασάμενος) is an aorist participle, implying a swift, decisive action of unsheathing or pulling out. Machairan (μάχαιραν) refers to a short sword or large knife, typical for personal defense or brigandage, highlighting that at least one disciple was armed. This suggests a preparedness for physical conflict, directly contradicting Jesus' spiritual revolution.
• struck: The Greek epataksen (ἐπάταξεν) comes from patassō (πατάσσω), meaning to hit, strike, or smite, often with force and intent to harm. It indicates a violent, direct blow aimed at incapacitating or punishing.
• the servant: The Greek ton doulon (τὸν δοῦλον). A doulos was a bondservant or slave. Identifying him as "the servant" suggests he was a specific individual among the arresting party, possibly someone recognized by the disciples.
• of the high priest: The Greek tou archiereōs (τοῦ ἀρχιερέως). This detail is significant. The victim was not a Roman soldier or an anonymous guard, but a servant of Caiaphas, the highest religious authority who condemned Jesus. This elevates the disciple's act from a random assault to a direct attack on the Jewish religious establishment involved in Jesus' arrest, emphasizing the defiant and confrontational nature of the disciple's actions in direct opposition to their spiritual leader.
• and cut off his ear: The Greek kai apheilen autou to ōtion (καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτίον). Apheilen (ἀφεῖλεν) means to remove or cut off. The term ōtion (ὠτίον) is a diminutive form of "ear," possibly referring specifically to the earlobe. This precise detail is striking and often highlights the immediate, tangible consequence of the impulsive act. Though not life-threatening, it was a disfiguring wound, which Luke uniquely records Jesus healing, underscoring Jesus' nature even at this critical hour. The act illustrates the futility and misdirection of using violence to advance God's kingdom.

Words-group analysis:

• One of those who stood by drew his sword and struck: This phrase immediately introduces an element of violent human intervention contrasting with the preceding events of Jesus' submission and prayer. It paints a picture of impulsive, carnal action by a loyal but misguided follower. The rapid sequence of actions ("drew," "struck," "cut off") highlights the suddenness and violence of the event.
• the servant of the high priest: The identification of the victim highlights the clash not merely between Jesus and the crowd, but specifically with the religious authority. The disciple's violence is directed not at Roman occupiers but at an extension of the very system Jesus came to challenge spiritually, not violently.

Mark 14 47 Bonus section

The immediate healing of the servant's ear by Jesus (only in Luke 22:51) not only reverses the disciple's act of violence but serves as Jesus' last recorded miracle before His crucifixion. This act of compassion towards an adversary, performed while being unjustly arrested, profoundly underlines the counter-intuitive nature of the Kingdom of God and Jesus' steadfast adherence to non-retaliation and love for enemies, even in the direst circumstances. The wound on the ear, a place symbolizing listening and obedience, could be seen as symbolic; Jesus restores not only the physical but perhaps spiritually opens the door for hearing the truth. Furthermore, this incident protects the gospel narrative from being associated with a violent, revolutionary movement, establishing early Christian teaching firmly in the path of peace, love, and sacrificial suffering.

Mark 14 47 Commentary

Mark 14:47 captures a defining moment in the Garden of Gethsemane, demonstrating the stark contrast between human understanding of God's kingdom and Jesus' divine path. This unnamed disciple, later identified by John as Peter, acted from a natural, if misguided, impulse to defend his Master from perceived injustice and overwhelming force. His drawing of a sword and subsequent attack on the high priest's servant symbolizes the widespread misunderstanding among Jesus' followers that the Messiah would establish an earthly, conquering kingdom, achieved through power and force.

Jesus' immediate and forceful response (as found in Matthew and John) to "Put your sword back into its place" or declaring "My kingdom is not of this world," utterly refutes the use of violence to advance the gospel. This incident served as a powerful, real-time object lesson for the disciples, correcting their theological misconceptions about the nature of the Kingdom of God. It underscored that Jesus' mission was one of self-sacrificial love, submission to God's will, and spiritual triumph, not physical combat or rebellion against existing authorities, even those arrayed against Him. The very healing of the ear (recorded in Luke) immediately following this violent act further exemplifies Jesus' unwavering compassion and power even towards His captors, reaffirming that love and restoration, not vengeance, are hallmarks of His divine character and mission. This scene vividly portrays Jesus embracing His path of suffering to fulfill scripture, overriding any human attempts to circumvent the divine plan through carnal means.