Mark:14:32-42

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rwp @Mark:14:32 @{Which was named } (\hou to onoma \). Literally , "whose name was ." On Gethsemane see on ¯Matthew:26:36 |. {While I pray } (\he “s proseux “mai \). Aorist subjunctive with \he “s \ really with purpose involved , a common idiom . Matthew adds "go yonder " (\apelth “n ekei \). rwp @Mark:14:33 @{Greatly amazed and sore troubled } (\ekthambeisthai kai ad ˆmonein \). strkjv @Matthew:26:37 | has "sorrowful and sore troubled ." See on Matt . about \ad ˆmonein \. Mark alone uses \exthambeisthai \ (here and in strkjv @9:15 |). There is a papyrus example given by Moulton and Milligan 's _Vocabulary_ . The verb \thambe “\ occurs in strkjv @Mark:10:32 | for the amazement of the disciples at the look of Jesus as he went toward Jerusalem . Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane . He wins the victory over himself in Gethsemane and then he can endure the loss , despising the shame . For the moment he is rather amazed and homesick for heaven . "Long as He had foreseen the Passion , when it came clearly into view its terror exceeded His anticipations " (Swete ). "He learned from what he suffered ," (Hebrews:5:8 |) and this new experience enriched the human soul of Jesus . rwp @Mark:14:35 @{Fell on the ground } (\epipten epi t ˆs g ˆs \). Descriptive imperfect . See him falling . Matthew has the aorist \epesen \. {Prayed } (\pros ˆucheto \). Imperfect , prayed repeatedly or inchoative , began to pray . Either makes good sense . {The hour } (\h ˆ h “ra \). Jesus had long looked forward to this "hour " and had often mentioned it (John:7:30 ; strkjv @8:20 ; strkjv @12:23 ,27 ; strkjv @13:1 |). See again in strkjv @Mark:14:41 |. Now he dreads it , surely a human trait that all can understand . rwp @Mark:14:36 @{Abba , Father } (\Abba ho pat ˆr \). Both Aramaic and Greek and the article with each . This is not a case of translation , but the use of both terms as is strkjv @Galatians:4:6 |, a probable memory of Paul 's childhood prayers . About "the cup " see on ¯Matthew:26:39 |. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross . He was heard (Hebrews:5:7f .|) and helped to submit to the Father 's will as he does instantly . {Not what I will } (\ou ti eg “ thel “\). Matthew has "as " (\h “s \). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane , but without sin each time . And this was the severest of all the temptations , to draw back from the Cross . The victory over self brought surrender to the Father 's will . rwp @Mark:14:37 @{Simon , sleepest thou ?} (\Sim “n , katheudeis ;\). The old name , not the new name , Peter . Already his boasted loyalty was failing in the hour of crisis . Jesus fully knows the weakness of human flesh (see on ¯Matthew:26:41 |). rwp @Mark:14:40 @{Very heavy } (\katabarunomenoi \). Perfective use of \kata -\ with the participle . Matthew has the simple verb . Mark 's word is only here in the N .T . and is rare in Greek writers . Mark has the vivid present passive participle , while Matthew has the perfect passive \bebar ˆmenoi \. {And they wist not what to answer him } (\kai ouk ˆideisan ti apokrith “sin aut “i \). Deliberative subjunctive retained in the indirect question . Alone in Mark and reminds one of the like embarrassment of these same three disciples on the Mount of Transfiguration (Mark:9:6 |). On both occasions weakness of the flesh prevented their real sympathy with Jesus in his highest and deepest experiences . "Both their shame and their drowsiness would make them dumb " (Gould ). rwp @Mark:14:41 @{It is enough } (\apechei \). Alone in Mark . This impersonal use is rare and has puzzled expositors no little . The papyri (Deissmann 's _Light from the Ancient East_ and Moulton and Milligan 's _Vocabulary_ ) furnish many examples of it as a receipt for payment in full . See also strkjv @Matthew:6:2ff .; strkjv @Luke:6:24 ; strkjv @Phillipians:4:18 | for the notion of paying in full . It is used here by Jesus in an ironical sense , probably meaning that there was no need of further reproof of the disciples for their failure to watch with him . "This is no time for a lengthened exposure of the faults of friends ; the enemy is at the gate " (Swete ). See further on ¯Matthew:26:45 | for the approach of Judas . rwp @Mark:14:43 @{And the scribes } (\kai t “n grammate “n \). Mark adds this item while strkjv @John:18:3 | mentions "Pharisees ." It was evidently a committee of the Sanhedrin for Judas had made his bargain with the Sanhedrin (Mark:14:1 ; strkjv @Matthew:26:3 ; strkjv @Luke:22:2 |). See discussion of the betrayal and arrest on ¯Matthew:26:47-56 | for details . rwp @Mark:14:44 @{Token } (\suss ˆmon \). A common word in the ancient Greek for a concerted signal according to agreement . It is here only in the New Testament . strkjv @Matthew:26:48 | has \s ˆmeion \, sign . The signal was the kiss by Judas , a contemptible desecration of a friendly salutation . {And lead him away safely } (\kai apagete asphal “s \). Only in Mark . Judas wished no slip to occur . Mark and Matthew do not tell of the falling back upon the ground when Jesus challenged the crowd with Judas . It is given by John alone (John:18:4-9 |). rwp @Mark:14:47 @{A certain one } (\heis tis \). Mark does not tell that it was Peter . Only strkjv @John:18:10 | does that after Peter 's death . He really tried to kill the man , Malchus by name , as John again tells (John:18:10 |). Mark does not give the rebuke to Peter by Jesus in strkjv @Matthew:26:52ff |. rwp @Mark:14:48 @{Against a robber } (\epi l ˆist ˆn \). Highway robbers like Barabbas were common and were often regarded as heroes . Jesus will be crucified between two robbers in the very place that Barabbas would have occupied . rwp @Mark:14:51 @{A certain young man } (\neaniskos tis \). This incident alone in Mark . It is usually supposed that Mark himself , son of Mary (Acts:12:12 |) in whose house they probably had observed the passover meal , had followed Jesus and the apostles to the Garden . It is a lifelike touch quite in keeping with such a situation . Here after the arrest he was following with Jesus (\sun ˆkolouthei aut “i \, imperfect tense ). Note the vivid dramatic present \kratousin \ (they seize him ). rwp @Mark:14:52 @{Linen cloth } (\sindona \). An old Greek word of unknown origin . It was fine linen cloth used often for wrapping the dead (Matthew:27:59 ; strkjv @Mark:15:46 ; strkjv @Luke:23:53 |). In this instance it could have been a fine sheet or even a shirt . rwp @Mark:14:54 @{Peter had followed him afar off } (\Hosea:Petros apo makrothen ˆkolouth ˆsen aut “i \). Here Mark uses the constative aorist (\ˆkolouth ˆsen \) where strkjv @Matthew:26:58 |, and strkjv @Luke:22:54 | have the picturesque imperfect (\ˆkolouthei \), was following . Possibly Mark did not care to dwell on the picture of Peter furtively following at a distance , not bold enough to take an open stand with Christ as the Beloved Disciple did , and yet unable to remain away with the other disciples . {Was sitting with } (\ˆn sunkath ˆmenos \). Periphrastic imperfect middle , picturing Peter making himself at home with the officers (\hup ˆret “n \), under rowers , literally , then servants of any kind . strkjv @John:18:25 | describes Peter as standing (\hest “s \). Probably he did now one , now the other , in his restless weary mood . {Warming himself in the light } (\thermainomenos pr “s to ph “s \). Direct middle . Fire has light as well as heat and it shone in Peter 's face . He was not hidden as much as he supposed he was . rwp @Mark:14:56 @{Their witness agreed not together } (\isai hai marturiai ouk ˆsan \). Literally , the testimonies were not equal . They did not correspond with each other on essential points . {Many were bearing false witness } (\epseudomarturoun \, imperfect , repeated action ) {against him }. No two witnesses bore joint testimony to justify a capital sentence according to the law (Deuteronomy:19:15 |). Note imperfects in these verses (55-57 |) to indicate repeated failures . rwp @Mark:14:57 @{Bare false witness } (\epseudomarturoun \). In desperation some attempted once more (conative imperfect ). rwp @Mark:14:58 @{Made with hands } (\cheiropoi ˆton \). In Mark alone . An old Greek word . The negative form \acheiropoi ˆton \ here occurs elsewhere only in strkjv @2Corinthians:5:1 ; strkjv @Colossians:2:11 |. In strkjv @Hebrews:9:11 | the negative \ou \ is used with the positive form . It is possible that a real \logion \ of Jesus underlies the perversion of it here . Mark and Matthew do not quote the witnesses precisely alike . Perhaps they quoted Jesus differently and therein is shown part of the disagreement , for Mark adds verse 59 | (not in Matthew ). "And not even so did their witness agree together ," repeating the point of verse 57 |. Swete observes that Jesus , as a matter of fact , did do what he is quoted as saying in Mark : "He said what the event has proved to be true ; His death destroyed the old order , and His resurrection created the new ." But these witnesses did not mean that by what they said . The only saying of Jesus at all like this preserved to us is that in strkjv @John:2:19 |, when he referred not to the temple in Jerusalem , but to the temple of his body , though no one understood it at the time . rwp @Mark:14:60 @{Stood up in the midst } (\anastas eis meson \). Second aorist active participle . For greater solemnity he arose to make up by bluster the lack of evidence . The high priest stepped out into the midst as if to attack Jesus by vehement questions . See on ¯Matthew:26:59-68 | for details here . rwp @Mark:14:61 @{And answered nothing } (\kai ouk apekrinato ouden \). Mark adds the negative statement to the positive "kept silent " (\esi “p ƒ\), imperfect , also in Matthew . Mark does not give the solemn oath in Matthew under which Jesus had to answer . See on Matthew . rwp @Mark:14:62 @{I am } (\ego eimi \). Matthew has it , "Thou hast said ," which is the equivalent of the affirmative . But Mark 's statement is definite beyond controversy . See on ¯Matthew:26:64-68 | for the claims of Jesus and the conduct of Caiaphas . rwp @Mark:14:64 @{They all } (\hoi de pantes \). This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke:23:51 |). Nicodemus was apparently absent also , probably not invited because of previous sympathy with Jesus (John:7:50 |). But all who were present voted for the death of Jesus . rwp @Mark:14:65 @{Cover his face } (\perikaluptein autou to pros “pon \). Put a veil around his face . Not in Matthew , but in strkjv @Luke:22:64 | where Revised Version translates \perikalupsantes \ by "blind-folded ." All three Gospels give the jeering demand of the Sanhedrin : "Prophesy " (\proph ˆteuson \), meaning , as Matthew and Luke add , thereby telling who struck him while he was blindfolded . Mark adds "the officers " (same as in verse 54 |) of the Sanhedrin , Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton \, strkjv @Luke:22:63 |). strkjv @Matthew:26:67 | alludes to their treatment of Jesus without clearly indicating who they were . {With blows of their hands } (\rapismasin \). The verb \rapiz “\ in strkjv @Matthew:26:67 | originally meant to smite with a rod . In late writers it comes to mean to slap the face with the palm of the hands . The same thing is true of the substantive \rapisma \ used here . A papyrus of the sixth century A .D . uses it in the sense of a scar on the face as the result of a blow . It is in the instrumental case here . "They caught him with blows ," Swete suggests for the unusual \elabon \ in this sense . "With rods " is , of course , possible as the lictors carried rods . At any rate it was a gross indignity . rwp @Mark:14:66 @{Beneath in the court } (\kat “ en t ˆi aul ˆi \). This implies that Jesus was upstairs when the Sanhedrin met . strkjv @Matthew:22:69 | has it {without in the court } (\ex “ en t ˆi aul ˆi \). Both are true . The open court was outside of the rooms and also below . rwp @Mark:14:67 @{Warming himself } (\thermainomenon \). Mark mentions this fact about Peter twice (14:54 ,67 |) as does John (John:18:18 ,25 |). He was twice beside the fire . It is quite difficult to relate clearly the three denials as told in the Four Gospels . Each time several may have joined in , both maids and men . {The Nazarene } (\tou Nazar ˆnou \). In strkjv @Matthew:26:69 | it is "the Galilean ." A number were probably speaking , one saying one thing , another another . rwp @Mark:14:68 @{I neither know nor understand } (\oute oida oute epistamai \). This denial is fuller in Mark , briefest in John . {What thou sayest } (\su ti legeis \). Can be understood as a direct question . Note position of {thou } (\su \), proleptical . {Into the porch } (\eis to proaulion \). Only here in the New Testament . Plato uses it of a prelude on a flute . It occurs also in the plural for preparations the day before the wedding . Here it means the vestibule to the court . strkjv @Matthew:26:71 | has \pul “na \, a common word for gate or front porch . {And the cock crew } (\kai alekt “r eph “n ˆsen \). Omitted by Aleph B L Sinaitic Syriac . It is genuine in verse 72 | where "the second time " (\ek deuterou \) occurs also . It is possible that because of verse 72 | it crept into verse 68 |. Mark alone alludes to the cock crowing twice , originally (Mark:14:30 |), and twice in verse 72 |, besides verse 68 | which is hardly genuine . rwp @Mark:14:69 @{To them that stood by } (\tois parest “sin \). This talk about Peter was overheard by him . "This fellow (\houtos \) is one of them ." Songs:in verse 70 | the talk is directly to Peter as in strkjv @Matthew:26:73 |, but in strkjv @Luke:22:59 | it is about him . Soon the bystanders (\hoi parest “tes \) will join in the accusation to Peter (verse 70 ; strkjv @Matthew:26:73 |), with the specially pungent question in strkjv @John:18:26 | which was the climax . See on ¯Matthew:26:69-75 | for discussion of similar details . rwp @Mark:14:71 @{Curse } (\anathematizein \). Our word _anathema_ (\ana , thema \, an offering , then something devoted or a curse ). Finally the two meanings were distinguished by \anath ˆma \ for offering and \anathema \ for curse . Deissmann has found examples at Megara of \anathema \ in the sense of curse . Hence the distinction observed in the N .T . was already in the _Koin ‚ _ . strkjv @Matthew:26:74 | has \katathematizein \, which is a \hapax legomenon \ in the N .T ., though common in the LXX . This word has the notion of calling down curses on one 's self if the thing is not true . rwp @Mark:14:72 @{Called to mind } (\anemn ˆsth ˆ\). First aorist passive indicative . strkjv @Matthew:26:75 | has the uncompounded verb \emn ˆsth ˆ\ while strkjv @Luke:22:61 | has another compound \hupemn ˆsth ˆ\, was reminded . {When he thought thereon } (\epibal “n \). Second aorist active participle of \epiball “\. It is used absolutely here , though there is a reference to \to rh ˆma \ above , the word of Jesus , and the idiom involves \ton noun \ so that the meaning is to put the mind upon something . In strkjv @Luke:15:12 | there is another absolute use with a different sense . Moulton ( _Prolegomena_ , p . 131 ) quotes a Ptolemaic papyrus Tb P 50 where \epibal “n \ probably means "set to ," put his mind on . {Wept } (\eklaien \). Inchoative imperfect , began to weep . strkjv @Matthew:26:75 | has the ingressive aorist \eklausen \, burst into tears .

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