The Fallible Study Bible

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Mark14:32–42

Jesus Prays at Gethsemane

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Mark 14:32–42 — Jesus Prays at Gethsemane. 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.

32

Then they came to a place called Gethsemane, and Jesus told His disciples, “Sit here while I pray.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai erchontai eis chōrion to onoma hou Gethsēmani kai legei tois autou mathētais Kathisate hōde heōs proseuxōmai

Word by word17 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔρχονταιerchontaithey cameG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Plural
érchomai: to come or go Present indicative in a past narrative. Mark uses this historic present at each hinge of the unit, so the arrival at the garden, the returns to the sleepers, and the coming of the betrayer all land with the same immediacy.
εἰςeistoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
χωρίονchōriona placeG5564
√ χωρίον — a spot or plot of groundNounAccusative Neuter Singular
chōríon: a spot or plot of ground An enclosed, owned piece of land. Cambridge and Pulpit agree it was an olive orchard on the slope of Olivet with a press in it; John 18:2 says Jesus went there often, which is precisely why Judas can find Him. The place of habitual prayer becomes the place of arrest.
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
ὄνομαonomacalledG3686
√ ὄνομα — a "name" (literally or figuratively) (authority, character)NounNominative Neuter Singular
οὗhou. . .G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounGenitive Neuter Singular
ΓεθσημανίGethsēmaniGethsemaneG1068
√ Γεθσημανῆ — oil-pressNounNominative Neuter Singular
Gethsēmanē: oil-press The name is the theology. Olives are not squeezed by hand but crushed under a beam-weighted stone until the oil runs. Gill, commenting on this verse, says plainly that here our Lord began to be bruised for our sins, and Benson sends the reader to Isaiah 53:5 and 53:10. ⚙ The unit begins at a press and ends with a man handed over: Mark has set the agony in a building designed for crushing.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειlegei[Jesus] toldG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
αὐτοῦautouHisG846
√ 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 Singular
μαθηταῖςmathētaisdisciplesG3101
√ μαθητής — a learner, iNounDative Masculine Plural
ΚαθίσατεKathisateSitG2523
√ καθίζω — to seat down, iVerbAorist Imperative Active2nd Person Plural
kathízō: to seat down Aorist imperative, a single decisive order: take your seat here. Eight are posted at the gate; three are taken deeper (v. 33); one goes on alone.
ὧδεhōdehereG5602
√ ὧδε — in this same spot, iAdverb
ἕωςheōswhileG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Conjunction
Conjunction of continuance, governing the completed prayer that follows.
προσεύξωμαιproseuxōmaiI prayG4336
√ προσεύχομαι — to pray to God, iVerbAorist Subjunctive Middle1st Person Singular
proseúchomai: to pray to God Aorist subjunctive, the prayer viewed as one whole completed act. Ellicott renders the clause “till I shall have prayed.” The same verb returns imperfect in v. 35 (He kept praying), aorist in v. 39, and imperative in v. 38 where it is laid on the disciples as the one duty they fail.
33

He took with Him Peter, James, and John, and began to be deeply troubled and distressed.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai paralambanei met’ autou ton Petron kai ton Iakōbon kai ton Iōannēn kai ērxato ekthambeisthai kai adēmonein

Word by word17 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
παραλαμβάνειparalambaneiHe tookG3880
√ παραλαμβάνω — to receive near, iVerbPresent Indicative Active3rd Person Singular
paralambánō: to receive near The three drawn nearest are, as Cambridge notes, the same three who saw Jairus' daughter raised and saw the Transfiguration. Mark's pattern is exact: the men shown the most glory are shown the most dread, and Pulpit argues that was the point, that they might learn and teach others that the way to glory is by suffering.
μετ’met’withG3326
√ μετά — properly, denoting accompanimentPreposition
αὐτοῦautouHimG846
√ 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 Singular
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ΠέτρονPetronPeterG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounAccusative Masculine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸάκωβονIakōbonJamesG2385
√ Ἰάκωβος — Jacobus, the name of three IsraelitesNounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸνtonG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἸωάννηνIōannēnJohnG2491
√ Ἰωάννης — Joannes (iNounAccusative Masculine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἤρξατοērxatobeganG756
√ ἄρχομαι — to commence (in order of time)VerbAorist Indicative Middle3rd Person Singular
árchomai: to commence (in order of time) Aorist. The horror has a starting point inside the narrative, which is why Mark bothers to say it began.
ἐκθαμβεῖσθαιekthambeisthaito be deeply troubledG1568
√ ἐκθαμβέω — to astonish utterlyVerbPresent Infinitive Middle or Passive
ekthambéō: to astonish utterly A rare verb, found in four verses, and all four are in Mark. He uses it of the crowd stunned at the sight of Jesus coming down the mountain (Mark 9:15), of the women at the empty tomb (Mark 16:5-6), and here alone of Jesus Himself. ⚙ The word Mark reserves for creatures confronted by the uncanny presence of God is turned, once, upon the Son.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀδημονεῖνadēmoneindistressedG85
√ ἀδημονέω — to be in distress (of mind)VerbPresent Infinitive Active
adēmonéō: to be in distress (of mind) Three verses in the New Testament: here, Matthew 26:37, and Philippians 2:26 of Epaphroditus sick and homesick for the Philippians. Pulpit takes the root as not at home and reads the anguish of the soul struggling to free itself from the body. Cambridge draws the same conclusion about the incarnate Son: far from home, far from His native skies.
34

Then He said to them, “My soul is consumed with sorrow to the point of death. Stay here and keep watch.”

Berean Standard Bible · CC0

Greek — tap a word ↓

kai legei autois mou hē psychē estin Perilypos heōs thanatou meinate hōde kai grēgoreite

Word by word14 · parsed
καὶkaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειlegeiHe saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
αὐτοῖςautoisto themG846
√ 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 Plural
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ψυχήpsychēsoulG5590
√ ψυχή — breath, iNounNominative Feminine Singular
psuchḗ: breath, life, the self The same noun He used at Mark 10:45, to give His life a ransom for many, and at Mark 8:35-37, where a man may lose or forfeit his. ⚙ What He offers as ransom is now the thing being crushed.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
ΠερίλυπόςPerilyposconsumed with sorrowG4036
√ περίλυπος — grieved all around, iAdjectiveNominative Feminine Singular
perílupos: grieved all around Cambridge notes the same adjective describes Herod at the request for the Baptist's head (Mark 6:26) and the rich ruler told to sell all (Luke 18:23-24): in both cases a man boxed in with no acceptable exit. Here the sinless One is the one with no exit.
ἕωςheōsto the point ofG2193
√ ἕως — a conjunction, preposition and adverb of continuance, until (of time and place)Preposition
θανάτουthanatoudeathG2288
√ θάνατος — (properly, an adjective used as a noun) death (literally or figuratively)NounGenitive Masculine Singular
thánatos: death Genitive under heōs. Grief bounded by death, not by endurance.
μείνατεmeinateStayG3306
√ μένω — to stay (in a given place, state, relation or expectancy)VerbAorist Imperative Active2nd Person Plural
ménō: to stay, to remain Aorist imperative, a posting. The lexicon's range is wider than location: to stay in a given place, state, relation or expectancy. ⚙ They are told to remain in a relation as much as on a patch of ground, which is why the real breaking of this word is not the sleeping of vv. 37 and 40 but Mark 14:50, where they all forsake Him and flee.
ὧδεhōdehereG5602
√ ὧδε — in this same spot, iAdverb
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
γρηγορεῖτεgrēgoreitekeep watchG1127
√ γρηγορεύω — to keep awake, iVerbPresent Imperative Active2nd Person Plural
grēgoreúō: to keep awake Present imperative, the continuous duty. This verb governs the rest of the unit: commanded here, repeated in v. 38, broken in vv. 37, 40, 41. Matthew adds “with Me,” and Cambridge builds his whole comment on that: it is almost the only personal request He is ever recorded to have made, and it was denied Him.
35

Going a little farther, He fell to the ground and prayed that, if it were possible, the hour would pass from Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai proelthōn mikron epipten epi tēs gēs kai prosēucheto hina ei estin dynaton hē hōra parelthē ap’ autou

Word by word18 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
προελθὼνproelthōnGoing a little fartherG4281
√ προέρχομαι — to go onward, precede (in place or time)VerbAorist Participle ActiveNominative Masculine Singular
proérchomai: to go onward, to precede Cambridge and Pulpit both supply Luke's measure, about a stone's throw: near enough that Peter could hear, far enough that He is alone. Cambridge adds the physical detail, perhaps out of the moonlight into the shadow.
μικρὸνmikron. . .G3398
√ μικρός — small (in size, quantity, number or (figuratively) dignity)AdjectiveAccusative Neuter Singular
ἔπιπτενepiptenHe fellG4098
√ πίπτω — to fall (literally or figuratively)VerbImperfect Indicative Active3rd Person Singular
píptō: to fall Imperfect, iterative. Matthew has “on His face”; Mark simply has Him going down, and going down again.
ἐπὶepitoG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
τῆςtēstheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
γῆςgēsgroundG1093
√ γῆ — soilNounGenitive Feminine Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
προσηύχετοprosēuchetoprayedG4336
√ προσεύχομαι — to pray to God, iVerbImperfect Indicative Middle or Passive3rd Person Singular
proseúchomai: to pray to God Imperfect. Mark gives us the shape of the prayer in reported speech (v. 35) before giving the words (v. 36), so the reader hears the petition twice, once from outside and once from inside.
ἵναhinathatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
εἰeiifG1487
√ εἰ — if, whether, that, etcConjunction
ἐστινestinit wereG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
δυνατόνdynatonpossibleG1415
√ δυνατός — powerful or capable (literally or figuratively)AdjectiveNominative Neuter Singular
dunatós: powerful or capable The hinge word of the unit. Here it is a question about possibility; in v. 36 it becomes a confession about the Father: panta dynata soi. Pulpit refuses the cheap resolution: speaking absolutely nothing is impossible with God, but God is bound by His own purposes of mercy, so the Son asks nothing contrary to the Father's will.
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ὥραhōrahourG5610
√ ὥρα — an "hour" (literally or figuratively)NounNominative Feminine Singular
hṓra: an hour In Mark's Gospel the appointed hour has been approaching since 8:31. Here it is something He asks to have pass by; in v. 41 it is something that has come.
παρέλθῃparelthēwould passG3928
√ παρέρχομαι — to come near or aside, iVerbAorist Subjunctive Active3rd Person Singular
ἀπ’ap’fromG575
√ ἀπό — "off," iPreposition
αὐτοῦautouHimG846
√ 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 Singular
36

“Abba, Father,” He said, “all things are possible for You. Take this cup from Me. Yet not what I will, but what You will.”

Berean Standard Bible · CC0

Greek — tap a word ↓

Abba ho Patēr kai elegen panta dynata soi parenenke touto to potērion ap’ emou all’ ou ti egō thelō alla ti sy

Word by word22 · parsed
ἈββᾶAbbaAbbaG5
√ Ἀββᾶ — father as a vocativeNounVocative Masculine Singular
Abbá: father as a vocative Ellicott notes that the record of the word as actually uttered is peculiar to Mark. It is the household word, and it survives in only three New Testament verses: here, Romans 8:15, Galatians 4:6. Geneva explains the doubling as the habit of an age when two languages were mixed. ⚙ The two places Paul uses it are both about adopted sons crying out by the Spirit; the cry that Christians are given is first heard from the Son in the dark.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Masculine Singular
ΠατήρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
patḗr: a father Cambridge observes that Mark adds the Greek word, after his wont, to gloss the Aramaic. Pulpit disagrees and thinks both words were spoken. Either way, the article plus nominative is the Septuagint-style vocative.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔλεγενelegenHe saidG2036
√ ἔπω — to speak or say (by word or writing)VerbImperfect Indicative Active3rd Person Singular
épō: to speak or say Imperfect: a prayer said over and over, not pronounced once.
πάνταpantaall things [are]G3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Neuter Plural
δυνατάdynatapossibleG1415
√ δυνατός — powerful or capable (literally or figuratively)AdjectiveNominative Neuter Plural
σοιsoifor YouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Singular
παρένεγκεparenenkeTakeG3911
√ παραφέρω — to bear along or aside, iVerbAorist Imperative Active2nd Person Singular
pharaphérō: to bear along or aside Aorist imperative, addressed to the One just confessed able to do all things. The request is real; so is the confession under it.
τοῦτοtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ποτήριονpotērioncupG4221
√ ποτήριον — a drinking-vesselNounAccusative Neuter Singular
potḗrion: a drinking-vessel Pulpit: the cup, in Scripture and in profane writers alike, signifies the lot or portion appointed by God, and Benson makes the domestic picture explicit, the master of the feast sending his guests the cup he designed for them. In the prophets that portion is wrath (Psalm 75:8; Isaiah 51:17; Jeremiah 25:15). ⚙ Mark has already had Jesus ask James and John whether they can drink His cup (Mark 10:38) and has just had Him give a cup of His blood of the covenant (Mark 14:23-24). Here He asks whether that same cup may be carried past Him, and then takes it.
ἀπ’ap’fromG575
√ ἀπό — "off," iPreposition
ἐμοῦemouMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
ἀλλ’all’YetG235
√ ἀλλά — properly, other things, iConjunction
οὐounotG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἐγὼegōIG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Singular
θέλωthelōwillG2309
√ θέλω — to determine (as an active option from subjective impulseVerbPresent Indicative Active1st Person Singular
thélō: to determine, to will Present indicative of a settled human willing, and it is not a sinful will: Cambridge insists the Son's will was never at variance with the Father's, but, very Man, He had a human will. Pulpit draws the dogmatic conclusion against the Monothelites: not one mixed will but two distinct wills, human and Divine, in the one Christ, and redemption wrought by the subjection of the one to the other.
ἀλλὰallabutG235
√ ἀλλά — properly, other things, iConjunction
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
σύsyYou [will]G4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Singular
sú: thou The bare pronoun ends the sentence with no verb after it. ⚙ Everything the Son does from here to the cross rests on that unfinished clause.
37

Then Jesus returned and found them sleeping. “Simon, are you asleep?” He asked. “Were you not able to keep watch for one hour?

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai erchetai kai heuriskei autous katheudontas Simōn katheudeis kai legei tō Petrō ouk ischysas grēgorēsai mian hōran

Word by word17 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἔρχεταιerchetai[Jesus] returnedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
εὑρίσκειheuriskeifoundG2147
√ εὑρίσκω — to find (literally or figuratively)VerbPresent Indicative Active3rd Person Singular
αὐτοὺςautousthemG846
√ 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 Plural
καθεύδονταςkatheudontassleepingG2518
√ καθεύδω — to lie down to rest, iVerbPresent Participle ActiveAccusative Masculine Plural
katheúdō: to lie down to rest, to sleep Present participle: found in the act. Luke's explanation, sleeping for sorrow, is noted by Pulpit; Mark offers no excuse here and only the physical one in v. 40.
ΣίμωνSimōnSimonG4613
√ Σίμων — Simon (iNounVocative Masculine Singular
Símōn: Simon The pre-call name. ⚙ The rock-name was given for confession (Mark 3:16); withholding it here says, without a word of rebuke, that the man on the ground is not at this moment living up to it. Maclaren builds his whole sermon on this single substitution.
καθεύδειςkatheudeisare you asleepG2518
√ καθεύδω — to lie down to rest, iVerbPresent Indicative Active2nd Person Singular
katheúdō: to sleep Singular. The question is not a survey of the group but a hand laid on one shoulder.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειlegeiHe askedG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ΠέτρῳPetrōG4074
√ Πέτρος — a (piece of) rock (larger than G3037 (λίθος))NounDative Masculine Singular
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἴσχυσαςischysasWere you not ableG2480
√ ἰσχύω — to have (or exercise) force (literally or figuratively)VerbAorist Indicative Active2nd Person Singular
ischúō: to have or exercise force Aorist. Strength, not willingness, is what is found wanting, which is precisely the diagnosis of v. 38: the flesh is weak.
γρηγορῆσαιgrēgorēsaito keep watchG1127
√ γρηγορεύω — to keep awake, iVerbAorist Infinitive Active
grēgoreúō: to keep awake Aorist infinitive here, against the present imperative of v. 34: there the standing duty, here the single hour they could not manage even once.
μίανmianfor oneG1520
√ εἷς — oneAdjectiveAccusative Feminine Singular
ὥρανhōranhourG5610
√ ὥρα — an "hour" (literally or figuratively)NounAccusative Feminine Singular
hṓra: an hour The same noun as vv. 35 and 41. ⚙ He asked that the hour might pass from Him; they could not keep awake for one hour.
38

Watch and pray so that you will not enter into temptation. For the spirit is willing, but the body is weak.”

Berean Standard Bible · CC0

Greek — tap a word ↓

grēgoreite kai proseuchesthe hina mē elthēte eis peirasmon men to pneuma prothymon de hē sarx asthenēs

Word by word16 · parsed
γρηγορεῖτεgrēgoreiteWatchG1127
√ γρηγορεύω — to keep awake, iVerbPresent Imperative Active2nd Person Plural
grēgoreúō: to keep awake Present imperative, the third time the command is pressed (vv. 34, 37, 38). Paul takes up the same verb against the same verb for sleeping in 1 Thessalonians 5:6 and 5:10.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
προσεύχεσθεproseuchestheprayG4336
√ προσεύχομαι — to pray to God, iVerbPresent Imperative Middle or Passive2nd Person Plural
proseúchomai: to pray to God Present imperative. ⚙ The two commands laid on the disciples are the two things Jesus is Himself doing in the garden; the contrast Mark draws is not between a strong Master and weak servants in general but between one Man praying and three men asleep at the identical task.
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
μὴmēvvvG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ἔλθητεelthēteyou will not enterG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Subjunctive Active2nd Person Plural
érchomai: to come Aorist subjunctive under hina mē: purpose, not mere consequence. Prayer is given as the means by which a man does not arrive at the place of testing.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
πειρασμόνpeirasmontemptationG3986
√ πειρασμός — a putting to proof (by experiment (of good), experience (of evil), solicitation, discipline or provocation)NounAccusative Masculine Singular
peirasmós: a putting to proof Pulpit names the specific trial in view: the temptation to deny Christ under the influence of fear, hours away for Peter. The remedy offered is not resolve, which Peter had in abundance, but watchfulness and prayer.
μὲνmenForG3303
√ μέν — properly, indicative of affirmation or concession (in fact)Conjunction
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
πνεῦμαpneumaspiritG4151
√ πνεῦμα — a current of air, iNounNominative Neuter Singular
pneûma: a current of air, breath, spirit Gill records the older dispute honestly: some read this of the tempting spirit, some of Christ's own mind, most of the disciples' renewed spirit. The last is the natural sense against sarx in the same clause.
πρόθυμονprothymon[is] willingG4289
√ πρόθυμος — forward in spirit, iAdjectiveNominative Neuter Singular
próthumos: forward in spirit, eager Found in three verses only. It concedes the disciples something real, which is what makes the second clause devastating rather than merely dismissive.
δὲdebutG1161
√ δέ — but, and, etcConjunction
ἡhētheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
σὰρξsarxbodyG4561
√ σάρξ — flesh (as stripped of the skin), iNounNominative Feminine Singular
sárx: flesh ⚙ Mark places this word on Jesus' lips in the one scene where His own flesh is visibly failing under dread. He is not diagnosing a weakness He is outside of; He has just been on the ground under it.
ἀσθενήςasthenēs[is] weakG772
√ ἀσθενής — strengthless (in various applications, literal, figurative and moral)AdjectiveNominative Feminine Singular
asthenḗs: strengthless The adjective answers the verb of v. 37: Peter was not strong enough (ischysas), because the flesh is without strength.
39

Again He went away and prayed, saying the same thing.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai palin apelthōn prosēuxato eipōn ton auton logon

Word by word8 · parsed
ΚαὶKaiG2532
√ καί — and, also, even, so then, too, etcConjunction
πάλινpalinAgainG3825
√ πάλιν — (adverbially) anew, iAdverb
pálin: anew, again The structuring word of the second half of the unit: again He prays (v. 39), again He finds them sleeping (v. 40).
ἀπελθὼνapelthōnHe went awayG565
√ ἀπέρχομαι — to go off (iVerbAorist Participle ActiveNominative Masculine Singular
apérchomai: to go off Aorist participle. Mark compresses the entire second prayer into one verse and refuses to repeat the words, which is itself a comment: Ellicott notes he will omit the third repetition altogether.
προσηύξατοprosēuxato[and] prayedG4336
√ προσεύχομαι — to pray to God, iVerbAorist Indicative Middle3rd Person Singular
proseúchomai: to pray to God Aorist. Pulpit reads the repetition as evidence of fixed determination to submit to the will of the Father, the human will ultimately yielding to the Divine.
εἰπώνeipōnsayingG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Participle ActiveNominative Masculine Singular
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
αὐτὸνautonsameG846
√ 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
λόγονlogonthingG3056
√ λόγος — something said (including the thought)NounAccusative Masculine Singular
lógos: something said, including the thought ⚙ In the Greek the whole agonized petition of v. 36 is one word, and that one word ends in “but what Thou.” Mark's economy here is not haste; it is the point. Nothing new was asked, and nothing was withdrawn.
40

And again Jesus returned and found them sleeping, for their eyes were heavy. And they did not know what to answer Him.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai palin elthōn heuren autous katheudontas gar autōn hoi ophthalmoi ēsan katabarynomenoi kai ouk ēdeisan ti apokrithōsin autō

Word by word18 · parsed
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
πάλινpalinagainG3825
√ πάλιν — (adverbially) anew, iAdverb
ἐλθὼνelthōn[Jesus] returnedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Participle ActiveNominative Masculine Singular
εὗρενheuren[and] foundG2147
√ εὑρίσκω — to find (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
αὐτοὺςautousthemG846
√ 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 Plural
καθεύδονταςkatheudontassleepingG2518
√ καθεύδω — to lie down to rest, iVerbPresent Participle ActiveAccusative Masculine Plural
katheúdō: to sleep The same participle as v. 37, unchanged. Mark makes the repetition exact so the reader feels it as repetition.
γὰρgarforG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
αὐτῶνautōntheirG846
√ 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
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ὀφθαλμοὶophthalmoieyesG3788
√ ὀφθαλμός — the eye (literally or figuratively)NounNominative Masculine Plural
ophthalmós: the eye Cambridge points to the parallel at the Transfiguration, where Luke says the same three were heavy with sleep (Luke 9:32), and where Mark says they did not know what to answer (Mark 9:6). ⚙ The same three men, the same physical failure, and the same speechlessness, once before glory and once before dread.
ἦσανēsanwereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Active3rd Person Plural
καταβαρυνόμενοιkatabarynomenoiheavyG2599
√ καταβαρέω — to impose uponVerbPresent Participle Middle or PassiveNominative Masculine Plural
katabaréō: to impose upon, to weigh down Present participle with ēsan. Pulpit's reading is the kindest and probably the truest to the grammar: they had not deliberately yielded themselves to sleep, but an oppressive languor, the effect of great sorrow, had come over them. See the apparatus and the flagged thread on this lexeme; the reading here is textually contested.
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
οὐκoukvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ᾔδεισανēdeisanthey did not knowG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPluperfect Indicative Active3rd Person Plural
eídō: to know, to have seen Pluperfect. Gill divides the cause honestly: partly shame, partly a mind stupefied with sleep and grief.
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἀποκριθῶσινapokrithōsinto answerG611
√ ἀποκρίνομαι — to conclude for oneself, iVerbAorist Subjunctive Passive3rd Person Plural
apokrínomai: to conclude for oneself, to answer Deliberative subjunctive. ⚙ Mark gives the disciples a silence here and gives Peter a torrent of words a few hours later in the courtyard. The man who has nothing to say to Christ will have plenty to say about Him.
αὐτῷautōHimG846
√ 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
41

When Jesus returned the third time, He said, “Are you still sleeping and resting? That is enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai erchetai to triton kai legei autois to loipon Katheudete kai anapauesthe apechei hē hōra ēlthen idou ho Huios tou anthrōpou paradidotai eis tas cheiras tōn hamartōlōn

Word by word27 · parsed
ΚαὶKai[When]G2532
√ καί — and, also, even, so then, too, etcConjunction
ἔρχεταιerchetai[Jesus] returnedG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbPresent Indicative Middle or Passive3rd Person Singular
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
τρίτονtritonthird timeG5154
√ τρίτος — thirdAdjectiveAccusative Neuter Singular
trítos: third Cambridge sets the structure: the temptation of the garden divides itself, like that of the wilderness, into three acts following close on one another. Ellicott notes that Mark, unlike Matthew, omits the content of the third prayer altogether.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
λέγειlegeiHe saidG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active3rd Person Singular
αὐτοῖςautoisG846
√ 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 Plural
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
λοιπὸνloiponvvvG3063
√ λοιπόν — something remaining (adverbially)AdjectiveAccusative Neuter Singular
loipón: something remaining Adverbial accusative of the leftover time.
ΚαθεύδετεKatheudeteAre you still sleepingG2518
√ καθεύδω — to lie down to rest, iVerbPresent Indicative Active2nd Person Plural
katheúdō: to sleep The form is ambiguous between indicative (a question: are you still sleeping?) and imperative (a permission or irony: sleep on). BSB reads it as a question; Gill, Geneva, Cambridge and the Authorised tradition read it as the ironic imperative. The Greek permits both and Mark does not punctuate.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀναπαύεσθεanapauestherestingG373
√ ἀναπαύω — (reflexively) to repose (literally or figuratively (be exempt), remain)VerbPresent Indicative Middle2nd Person Plural
ἀπέχειapecheiThat is enoughG568
√ ἀπέχω — (actively) to have out, iVerbPresent Indicative Active3rd Person Singular
apéchō: to have out, to have in full In the papyri this is the verb of a paid receipt, it is discharged. ⚙ Holding that commercial sense alongside the four commentators' readings is worth doing without pretending to decide: a debt marked paid is not an alien idea in a passage about a cup drunk on another's behalf. But the brief does not record that reading, so it stays a suggestion and nothing more.
ἡhēTheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ὥραhōrahourG5610
√ ὥρα — an "hour" (literally or figuratively)NounNominative Feminine Singular
hṓra: an hour Third and last use. Asked to pass by (v. 35), lost by the sleepers (v. 37), arrived (v. 41).
ἦλθενēlthenhas comeG2064
√ ἔρχομαι — to come or go (in a great variety of applications, literally and figuratively)VerbAorist Indicative Active3rd Person Singular
ἰδοὺidouLookG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ὁhotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΥἱὸςHuiosSonG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounNominative Masculine Singular
huiós: a son With tou anthrōpou, the Danielic title Mark has attached to every passion prediction (8:31, 9:31, 10:33). The figure who in Daniel 7 is given dominion is here given over into hands.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀνθρώπουanthrōpouof ManG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Singular
παραδίδοταιparadidotaiis betrayedG3860
√ παραδίδωμι — to surrender, iVerbPresent Indicative Middle or Passive3rd Person Singular
paradídōmi: to surrender, to hand over Present, and formally middle or passive: Mark does not say who is doing the handing. Judas is the visible agent; the same verb runs through the passion of God's own giving up of the Son. Ellicott's note on the tense is the key: it is happening now.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
τὰςtastheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Plural
χεῖραςcheirashandsG5495
√ χείρ — the hand (literally or figuratively (power)NounAccusative Feminine Plural
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἁμαρτωλῶνhamartōlōnof sinnersG268
√ ἁμαρτωλός — sinful, iAdjectiveGenitive Masculine Plural
hamartōlós: sinful, a sinner Gill takes it of both Jews and Gentiles. ⚙ Mark has used this word of the people Jesus deliberately ate with (Mark 2:15-17): He came to call sinners, and He is now delivered into their hands.
42

Rise, let us go. See, My betrayer is approaching!”

Berean Standard Bible · CC0

Greek — tap a word ↓

egeiresthe agōmen idou ho paradidous me ēngiken

Word by word7 · parsed
ἐγείρεσθεegeirestheRiseG1453
√ ἐγείρω — to waken (transitively or intransitively), iVerbPresent Imperative Middle or Passive2nd Person Plural
egeírō: to waken, to raise up Present imperative. The verb of waking a sleeper and the verb of raising the dead are one word in Greek, and Mark spends it here on three men who cannot stay awake.
ἄγωμενagōmenlet us goG71
√ ἄγω — properly, to leadVerbPresent Subjunctive Active1st Person Plural
ágō: properly, to lead Hortatory subjunctive, first person plural: let us. He does not send them ahead and He does not go alone.
ἰδοὺidouSeeG2400
√ ἰδού — used as imperative lo!VerbAorist Imperative Active2nd Person Singular
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
παραδιδούςparadidousMy betrayerG3860
√ παραδίδωμι — to surrender, iVerbPresent Participle ActiveNominative Masculine Singular
paradídōmi: to surrender, to hand over Present participle, articular. Gill names him: Judas, whom He had hinted at supper should betray Him, was now about doing it.
μεme. . .G1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
ἤγγικενēngikenis approachingG1448
√ ἐγγίζω — to make near, iVerbPerfect Indicative Active3rd Person Singular
engízō: to make near, to draw near Perfect indicative, a completed approach with standing result. ⚙ The unit ends on a verb of arrival, as the hour did in v. 41. Everything Jesus asked to have pass by has instead come up close and stopped.

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. The oil-press, and the three taken deeper — Mark 14:32-33

Mark begins with a property line and a name. χωρίον is an enclosed plot, which Pulpit glosses literally as an enclosed piece of ground, generally with a cottage upon it; Cambridge and Maclaren both translate the name, and their agreement is the whole point: Gethsemane means the oil-press. Cambridge adds that it was an olive orchard on the slope of Olivet which doubtless contained a press to crush the olives. Gill, on this verse, says without hedging that here our Lord began to be bruised for our sins, and Benson sends the reader to Isaiah 53:5 and 53:10 for the reason. ⚙ Mark has set the agony inside a machine built for crushing, and then lets the verbs do the crushing.

The three drawn near are the three of the raising of Jairus' daughter and of the Transfiguration, as Cambridge notes; Pulpit argues they were fortified for this sight by the glories of the mount, and were meant to learn and to teach that the way to glory is by suffering. Maclaren reads the movement psychologically and honestly: He leaves the eight at the entrance, draws the three further in, and then leaves even them, because need of solitude overcomes longing for companionship. Then the two verbs. Ellicott notes Mark has chosen a stronger word than Matthew's; Benson calls ἐκθαμβεῖσθαι a consternation, the most shocking mixture of terror and amazement; Pulpit reads ἀδημονεῖν from the root not at home. ⚙ The rarer fact is lexical: ekthambeō occurs in four verses, all of them Mark's, and everywhere else it describes creatures stunned by the presence of God. Once, here, it is turned on the Son.

ii. Ringed round with sorrow, and the watch that failed — Mark 14:34, 37-38, 40

Περίλυπός is, by the lexicon, grieved all around. Maclaren presses the picture: a dark orb of distress encompassed Him, with nowhere a break in the gloom, and he renders it ringed round with sorrow. Benson says surrounded with sorrow on every side, breaking in with such violence that, humanly speaking, there was no way to escape. Cambridge notes that Matthew's fuller form adds “with Me,” and draws the saddest line in the brief: it is almost the only personal request He is ever recorded to have made, and it was denied Him. Very Man, He leaned upon the men He loved, and they failed Him.

The failure is told three times and told differently each time. In v. 37 Mark alone aims the rebuke at one man and, as Maclaren demonstrates by canvassing Mark's usage, calls him by the name he has not used since Mark 3:16: Simon. Gill draws the conclusion, that he was not now having that firmness and constancy which answers to the name Peter; Geneva calls it a horrible example of the sluggishness of men, even among the disciples whom Christ had chosen. The verb is not “were you willing” but ἴσχυσας, had you the strength. In v. 38 the diagnosis follows in the adjective ἀσθενής, strengthless, and in the concession πρόθυμον, which the lexicon renders forward in spirit and which is granted to them, not withheld. In v. 40 the excuse has become physical: the eyes were being weighed down, and Cambridge's note on the imperfect is exact, that they were constantly becoming weighed down in spite of any efforts they might make. Pulpit is gentler still: they had not deliberately yielded themselves to sleep, but an oppressive languor, the effect of great sorrow, had come over them. Then Barnes on the silence: they were so conscious of the impropriety of sleeping at that time that they could not find any answer.

iii. Abba, the cup, and the sentence with no verb — Mark 14:35-36, 39

Mark gives the prayer twice, once from outside (v. 35, both verbs imperfect: He kept falling, He kept praying) and once from inside. Ellicott notes that the record of Ἀββᾶ as actually uttered is peculiar to Mark, and that traces of the impression it made survive in Paul's “Abba, Father” at Romans 8:15 and Galatians 4:6. Cambridge adds that the word occurs only twice more in the New Testament and both times in Paul; Geneva explains the doubling as the usage of an age when languages were mixed; Pulpit hears in the two languages a cry to God in the name of the whole human family, the Jew first and also the Gentile.

The petition itself is more careful than the English suggests. παρένεγκε means to bear aside, to carry past, matching v. 35's might pass by; and it is addressed to the One just confessed able to do all things. Pulpit refuses to soften either side: absolutely, nothing is impossible with God, yet God is bound by His own purposes of mercy, and the Lord Himself knew this, so He asks nothing contrary to the Father's will. On the cup, Pulpit records the standing sense, that in Scripture and in profane writers alike it signifies the lot or portion appointed by God, and Benson supplies the household picture of the master of a feast sending his guests the cup he designed for them. Geneva, at v. 32, states the doctrine flatly: Christ receives the cup from His Father's hands, which He being just drinks right away for the unjust.

⚙ The last clause has no verb. Literally it runs “but not what I will, but what Thou,” and the sentence stops on the pronoun σύ. Cambridge guards the Christology, that the Son's will was never at variance with the Father's but that, very Man, He had a human will; Pulpit states the dogmatic conclusion against the Monothelites, two distinct wills in the one Christ, redemption wrought by the subjection of the human to the Divine. That vocabulary is the Church's, from a dispute six centuries later, not Mark's. What Mark supplies is the grammar: two willings named in one breath, and the second one left unfinished. When v. 39 says He prayed the same λόγον, singular, Benson and Gill both take logos as matter or substance rather than identical wording, since Matthew 26:42 preserves a different second prayer. Nothing new was asked. Nothing was taken back.

iv. The hour has come, and the Son goes to meet it — Mark 14:41-42

ἀπέχει is the hardest word in the unit, and the brief preserves the disagreement rather than resolving it. Ellicott calls it peculiar to Mark and reads the transition from a half-reproachful permission to a startled exclamation. Barnes reports Campbell's rendering, all is over, the time when you could have been of service to me is gone by, and then offers his own reconstruction, that some interval elapsed and Jesus roused them as He saw Judas approach. Gill and Cambridge both hear irony, Cambridge adding the phrase that the golden hour for watching and prayer was over. Pulpit records a fourth option, that the verb means he is at a distance, so that the betrayer is still far off, but then declines it on the authority of Hesychius, who explains the word by apochrē and exarkei, it suffices. ⚙ The commercial sense of the verb, to have in full, is worth holding alongside all of these without deciding between them.

What is not in doubt is the tense of the last clauses. Ellicott notes that παραδίδοται is present, is at this moment being betrayed, and ἤγγικεν in v. 42 is perfect, has drawn near and stands near. The hour He asked to have pass by (v. 35) has come (v. 41); and the man who was falling to the ground now says ἐγείρεσθε, be raised. Gill: Judas, whom He had hinted at supper should betray Him, was now about doing it. Henry's application is plain and I will not improve on it: when we see trouble at the door, we should get ready for it.

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 builds this unit on one verb that nobody keeps but Jesus. γρηγορεῖτε, keep awake, is commanded in v. 34, broken in v. 37, re-commanded in v. 38, broken again in v. 40, and pronounced finished in v. 41. Around that spine Mark sets a second pattern: every request Jesus makes in this garden is refused. He asks three men for an hour and does not get it. He asks His Father that the hour pass by, and it comes. And between those two refusals stands the only sentence in the passage that is not finished, “but not what I will, but what Thou,” which in the Greek simply stops on the pronoun. ⚙ My reading is that Mark has deliberately staged the Son with nothing left in His hands: no human company, no answered petition, and no completed clause of His own. What He does have is a name, Abba, and Paul later puts that same name in the mouths of adopted sons who also have nothing. If that is right, the comfort of Gethsemane is not that the cup was carried past, because it was not, but that the Man who found the flesh weak said so from inside it, and then stood up and walked toward the hour. The three sleepers are in the story so that the reader will stop looking for a hero among them. I hold this loosely; the passage may be read as primarily christological and only secondarily pastoral, and the older commentators in this unit, Henry, Geneva and Gill above all, weight it that way.

Every request He makes in this garden is refused, and the only sentence He does not finish is the one that hands the ending to His Father. (⚙ This line is the tool's own synthesis. It is not Scripture.)

⚙

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 oil-press named twice in the whole New Testament verbal / quotation: confirmed

The Verifier's strongest candidate for this unit is the synoptic parallel at Matthew 26:36, which shares the proper noun Γεθσημανῆ with Mark 14:32. The name is spoken in only two verses in the entire New Testament, and Luke and John never use it: Luke has “the place,” John has “a garden.” Cambridge and Maclaren both stop to translate it, the oil-press, and Pulpit notes the olives were brought there so that the oil might be pressed out. ⚙ The rarity is doing real work. Two evangelists preserve the name of a crushing-shed, and preserve it at the one moment where the Man is crushed.

Matthew 26:36 · Matthew 26:38

basis: Verifier: shared Greek lexemes G1068 Γεθσημανῆ (in 2 vv, the rarest lexeme in this unit), G3101 μαθητής (247 vv), G2193 ἕως (138 vv), plus G5602 ὧδε and G5590 ψυχή at Matthew 26:38. Greek to Greek throughout; a rare shared lexeme in a synoptic parallel, not a quotation.

ἀδημονέω: the word for Christ's anguish and for a homesick friend verbal / quotation: confirmed

ἀδημονεῖν (G85) appears in only three verses in the New Testament: Mark 14:33, its Matthean parallel, and Philippians 2:26, where Epaphroditus, sick and far from the Philippians, was full of heaviness. Cambridge records both proposed roots, Buttmann's away from home and the alternative of loathing and discontent, and then draws the incarnational point: in respect of His human nature our Lord was far from home. Pulpit takes the same root and reads the anguish of a soul struggling to free itself from the body. ⚙ The lexical link is real and rare; the theological weight readers place on the etymology is contested, and Cambridge says so himself by giving two options.

Philippians 2:26 · Matthew 26:37

basis: Verifier: shared Greek lexeme G85 ἀδημονέω (in 3 vv), one of the rarest verbs in the New Testament; also G3880 παραλαμβάνω (49 vv) and G756 ἄρχομαι (84 vv) at Matthew 26:37. Greek to Greek; a rare shared lexeme, not a quotation.

Abba: the cry of the Son becomes the cry of adopted sons verbal / quotation: confirmed

Ἀββᾶ (G5) stands in three verses only: here, Romans 8:15, and Galatians 4:6. Ellicott observes that the record of the word as actually uttered is peculiar to Mark and that we perhaps find traces of the impression it made in Paul's usage; Cambridge notes that both Pauline occurrences pair it with the Greek ho patēr exactly as Mark does, and that in this doubled form it passed into the European languages as abbas, abbot. ⚙ In both Pauline verses the cry is produced by the Spirit in people who have just been called sons by adoption, and in both the Spirit is named alongside the Father, as the Verifier's shared lexemes show. The word Christians are given to pray with is first heard from a man face down in an olive grove.

Romans 8:15 · Galatians 4:6

basis: Verifier: shared Greek lexeme G5 Ἀββᾶ (in 3 vv, rare), with G3962 πατήρ (367 vv) and G4151 πνεῦμα (344 vv) in both Pauline verses. Greek to Greek; a rare shared lexeme and a formula, not a quotation of Mark by Paul.

The cup of wrath held out in the prophets typological

The ποτήριον of v. 36 is not explained by Mark, and it does not need to be: in the prophets the cup is a fixed figure for the portion of wrath God hands to a nation. Pulpit records the general principle, that the cup signifies the lot or portion, whether good or evil, appointed by God; Benson supplies the table-image of a master sending his guests the cup he designed for them; Geneva alone names what is in it, Christ receiving the cup from His Father's hands and, being just, drinking it for the unjust. ⚙ The figural reading is that the cup Jesus asks to have carried past is the prophets' cup of staggering, and that the Son drinks what Jerusalem and Babylon were handed. No formal quotation is made here and none should be claimed: the link is figural, it cannot be lexical across the Testaments, and it rests on a shared and very stable prophetic image.

Psalm 75:8 · Isaiah 51:17 · Isaiah 51:22 · Jeremiah 25:15 · Ezekiel 23:33

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's number is possible and no verbal tier is available. Recorded basis: the stable prophetic figure of the cup of wrath handed by God (Psalm 75:8; Isaiah 51:17, 22; Jeremiah 25:15-17; Ezekiel 23:31-34) read figurally of Mark's ποτήριον. Ancient and widely held; Geneva and Benson state it in this unit.

The soul cast down, all the way to death structural / thematic: confirmed

Περίλυπός ἐστιν ἡ ψυχή μου is the language of the psalms of the downcast soul, the psalmist who turns and argues with his own nephesh because it is bowed down within him. Jonah 4:9 supplies the other half of the phrase, a man who says he does well to be grieved to the point of death. ⚙ Mark gives no citation formula and neither does Jesus; what stands is a shared idiom, the soul addressed as something that can be crushed to the limit of death. Cambridge, at this very verse, reaches for a different Old Testament text and cites Isaiah 63:3, He trod the winepress alone. I tier this structural rather than verbal and note that some readers hear a stronger Septuagintal echo here than the Verifier can confirm from Strong's data.

Psalm 42:5 · Psalm 42:11 · Psalm 43:5 · Jonah 4:9 · Isaiah 63:3

basis: Cross-Testament (Greek to Hebrew): shared Strong's numbers are impossible, so no verbal tier. Recorded basis: shared motif of the soul cast down and addressed by its owner (Psalm 42:5, 11; 43:5) together with grief measured 'to the point of death' (Jonah 4:9). Isaiah 63:3 is cited at this verse by Cambridge. No quotation is claimed.

Watch and sleep: the pair Paul inherits structural / thematic: confirmed

The two verbs that organise this unit, γρηγορεύω (keep awake) and καθεύδω (sleep), are set against each other four times in eleven verses. Paul sets the identical pair against each other in 1 Thessalonians 5:6 and again in 5:10, where the astonishing turn is that those who sleep and those who wake alike live together with Him. ⚙ I tier this structural rather than verbal: both verbs are common enough (22 and 20 verses) that the shared vocabulary alone proves an idiom, not a dependence. What the pairing does show is that the Gethsemane command became a standing figure for Christian vigilance very early.

1 Thessalonians 5:6 · 1 Thessalonians 5:10 · Matthew 26:41

basis: Verifier: shared Greek lexemes G1127 γρηγορεύω (in 22 vv) and G2518 καθεύδω (in 20 vv), plus G4336 προσεύχομαι (80 vv) at Matthew 26:41. Greek to Greek and lexically real, but both lexemes are common, so the link is tiered thematic rather than verbal; no quotation is claimed.

Weighed down: a verb whose very existence here is disputed flagged: verify source

The Verifier pairs the participle of Mark 14:40 with 2 Corinthians 12:16 under G2599 καταβαρέω, a lexeme it finds in just two verses. But Cambridge states the opposite about the reading here: the original word supported by the best MSS only occurs here, and it denotes that the eyes were weighed down. The two claims are reconcilable only by textual decision, since the manuscripts vary between katabaroumenoi and the form katabarynomenoi that the interlinear prints. ⚙ I flag this rather than assert it. The link is worth recording precisely because it shows how a lexeme-based basis can outrun the text it stands on.

2 Corinthians 12:16

basis: Verifier: shared Greek lexeme G2599 καταβαρέω (in 2 vv, very rare). Contested: Cambridge, on Mark 14:40, states that the word supported by the best manuscripts occurs only here, and the interlinear surface form is καταβαρυνόμενοι. The link stands or falls on which lemma the reading supports; verify against a critical apparatus.

ἐκθαμβέω: the word Mark saves for holy dread verbal / quotation: confirmed

Mark alone uses ἐκθαμβέω (G1568) in the New Testament, in four verses. The crowd is utterly astounded at the sight of Jesus coming down from the Transfiguration (Mark 9:15); the women are utterly astounded by the young man in the white robe at the empty tomb (Mark 16:5-6), who answers them with the words the Verifier also flags, He is not ὧδε, not here. Here in 14:33 the word is turned on Jesus Himself. ⚙ The same evangelist who reserves this verb for human beings confronted with the presence of God spends it once on the Son confronted with the will of the Father, and then spends it again at the grave He is walking toward.

Mark 16:6 · Mark 9:15

basis: Verifier: shared Greek lexeme G1568 ἐκθαμβέω (in 4 vv, rare and exclusive to Mark), with G5602 ὧδε (59 vv) also shared at Mark 16:6. Greek to Greek within one Gospel; a rare shared lexeme, not a quotation. Mark 9:15 is not a Verifier candidate: it is named as a further occurrence of this verb by Cambridge in this unit's own brief, and is included on that authority.

Not what I will: the will of God as the Son's food structural / thematic: confirmed

Psalm 40:6-8 puts into the mouth of a servant the words that Hebrews 10:5-10 applies directly to Christ's coming into the world: sacrifice and offering You did not desire, but a body You prepared for Me; I delight to do Your will. ⚙ Mark 14:36 is the same submission at the other end of the same life, and this time it costs something visible. The link is mine and it is structural: Hebrews already reads Psalm 40 of Christ, so the Psalm's christological use is ancient, but the specific pairing with Gethsemane is a synthesis and no shared vocabulary can be demonstrated across the Testaments.

Psalm 40:8 · Hebrews 10:7

basis: Cross-Testament (Greek to Hebrew) for Psalm 40:8, so no shared Strong's basis and no verbal tier. Recorded basis: shared motif of the Son's will conformed to the Father's, with Hebrews 10:5-10 independently applying Psalm 40:6-8 to Christ's incarnate obedience. The pairing with Mark 14:36 is machine synthesis.

The watchman set on the tower flagged: verify source

Isaiah 21:6-12 posts a watchman who must declare what he sees, and closes with the exchange, Watchman, what of the night? ⚙ Mark's unit turns on exactly that assignment, given to three men and abandoned twice, and the reader is meant to feel the cost of an unmanned watch. I flag this link rather than assert it: the Verifier offers no basis for it, no commentator in this brief draws it, and it rests entirely on a motif I am supplying. It is offered as a resonance to be tested, not as a recorded connection.

Isaiah 21:6 · Isaiah 21:11

basis: No Verifier basis and no shared Strong's possible across the Testaments; no commentator in this unit's brief proposes it. Provenance is machine synthesis only. Offered as a motif-level resonance between the posted watchman of Isaiah 21:6-12 and the failed watch of Mark 14:34-41, to be verified or discarded by the reader.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Crushed in the press: the Servant bruised for our iniquities ancient/widely-held

The name of the plot is the oil-press, and the commentators in this brief take it as more than geography. Gill, on v. 32, writes that here our Lord began to be bruised for our sins; Benson, reasoning about the source of the agony, concludes it was the Father's immediate agency, laying on Him the chastisement of our peace, or making His soul an offering for our sins, and sends the reader to Isaiah 53:5 and 53:10. Pulpit says the Lord was thus laying upon Him the iniquity of us all. Cambridge, at v. 34, reaches instead for Isaiah 63:3, He trod the winepress alone. ⚙ Two different presses, oil and wine, and the same figure: a man put under a weight designed to make something run out of him. That the fluid in Luke's fuller account is sweat like blood is not Mark's detail, and Cambridge is careful to say so.

Isaiah 53:5 · Isaiah 53:10 · Isaiah 63:3

The great High Priest who offered up prayers with strong crying and tears ancient/widely-held

Maclaren titles his exposition of this whole unit from Hebrews 5:7, the Christ who prayed with strong crying and tears, and the epistle's argument turns on exactly what Mark records: that He offered up prayers to Him who was able to save Him from death, was heard for His godly fear, and learned obedience by the things which He suffered. ⚙ Mark supplies the raw material for that claim and supplies it without softening: the falling to the ground, the repeated petition, the unfinished clause. Hebrews 4:15 then draws the pastoral conclusion, a High Priest who can sympathise with our weaknesses because He was tested in all points as we are. The disciples were told in v. 38 to pray lest they come into peirasmos; Hebrews says their Lord had already come into it and come through.

Hebrews 5:7 · Hebrews 4:15

A garden, a will, and the undoing of the first refusal novel

⚙ The first man in a garden preferred his own will to God's and reached for what was forbidden; the Son in a garden refuses what He is permitted to want and takes what is handed to Him. Mark does not draw the comparison and no commentator in this brief draws it either, so I mark the specific Gethsemane-to-Eden pairing as the tool's own reading. What is not novel is the underlying structure, which Paul states plainly at Romans 5:19: by one man's disobedience many were made sinners, and by the obedience of One many will be made righteous. Henry, on this unit, states the doctrinal core in his own terms, that as Man He pleaded and as Mediator He submitted. ⚙ The obedience Paul names as the hinge of salvation history is, in Mark, a sentence with no verb in it: “but not what I will, but what Thou.”

Romans 5:19 · Philippians 2:8 · Genesis 3:6

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:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • 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)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. BSB (CC0) with the Berean interlinear and Strong's tagging. Two textual points bear on this unit. First, v. 40's καταβαρυνόμενοι: the interlinear tags it G2599 καταβαρέω, which the Verifier finds in only one other verse, while Cambridge states that the word supported by the best manuscripts occurs only here. The thread built on that lexeme is flagged accordingly. Second, v. 41's ἀπέχει is genuinely disputed, and the brief preserves at least four readings without resolving them: Ellicott's startled transition, Barnes reporting Campbell's “all is over,” Gill's and Cambridge's irony, and Pulpit's report of the rendering “he is at a distance,” which Pulpit then declines on the authority of Hesychius. This synthesis does not decide between them.

Sources. Eleven commentators are listed for this unit, but two contribute no exposition at all: JFB refers the reader to Luke 22:39-46 for the whole span, and Poole refers to his notes on Matthew 26:36-46. Barnes does the same at vv. 32-35; his short note on Abba is then reprinted unchanged under vv. 36 through 39, so that he comments freshly only at v. 40 and across vv. 41-42. Henry's entry is a single block covering 14:32-42 and is repeated under each verse in the source; the same is true of Maclaren's exposition, which is filed under vv. 32, 37 and 38. Benson's entry at v. 32 is headed Mark 14:32-38 and his entry at v. 39 is headed 14:39-42, so excerpts drawn from them may bear on neighbouring verses. Two Maclaren entries and one Benson entry are capped in the brief; no capped material was quoted beyond what the brief prints.

What is uncertain. The cause of the agony is asserted differently by different sources and is not stated by Mark: Pulpit says the weight of the sins of men and this alone can explain it; Benson reports Whitby's alternative, a deep apprehension of the malignity of sin, and then argues against it for the Father's immediate agency; Cambridge adds a renewed assault of the tempter, quoting Trench. Gill's account of Christ seeing all the sins of His people coming upon Him is doctrine supplied to a silence. The tradition that Mark writes from Peter's recollection, on which Cambridge, Pulpit and Maclaren all lean at vv. 36-37, is early and widely held but is nowhere claimed inside the Gospel. The Monothelite framing at v. 36 is a seventh-century dogmatic formulation read back onto a first-century sentence; the two willings are in the grammar, the technical vocabulary is not. Finally, the Isaiah 21 watchman thread is flagged because it originates with this tool and with nothing else.

✦ = 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)