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This Chapter Verse Commentaries:
26:1-5. From Mar_14:1, Mar_14:2.
(E) 1. And it came to pass, when Jesus finished all these words, that He said to His disciples.] for the formula, cf. 7:28, 11:11, 13:53, 19:1. Here it is an editorial link, enabling the editor to resume Mk.’s narrative, which he abandoned at 24:42.—πνα τὺ λγυ τύος i.e. the whole discourse, 24-25.
(M) 2. You know that after two days cometh the Passover, and the Son of Man is delivered up to be crucified.] Mk. has: “And the Passover and the Unleavened Bread was after two days.” The verse is a difficult one. The Passover was on the 14th of the month, and the Unleavened Bread followed on the 15th, lasting till the 21st. It is difficult, therefore, to understand how both feasts could be said to be “after two days.” The copyists in Mk. found the combination difficult. D a omit κὶτ ἄυα S3 and k have Pascha Azymorum.1 Mt. omits κὶτ ἄυαas incorrect, because if the Passover was after two days, the Unleavened Bread was after three; and as unnecessary. Moreover, “after two days”is difficult. It is generally supposed to mean on the morrow. But although “after three days” seems to be equivalent to “on the third day,” it is doubtful whether any Jew would have used “after two days” as meaning on the morrow, any more than he would have said “after one day” if he meant “to-day.” It is possible that behind μτ δοἡέα lies the Aramaic ברימן meaning “after a time,” the ת being misread as תי = two. Dalman, Gram.2 p. 215, quotes for ברימןPea 20a, Vay. R. 10, and for לת ימןvay. R. 23. We may therefore suppose that the original of Mk. ran: “And the Passover and the Unleavened Bread was after some days,”i.e. was drawing near. Lk. (22:1) has seen that this must be the meaning. Mt., by adding κὶὁυό, κτλ emphasises the fact that the Lord foresaw His arrest at the moment that the authorities were plotting it.—εςτ σαρθνι Cf. 20:19.
(E) 3. Then were gathered together the chief priests and the elders of the people into the palace of the high priest, who was named Caiaphas.] The verse is not in Mk. But in the next verse he speaks of “the chief priests and the scribes.” Mt. substitutes for the latter “the elders of the people,” as being a more forcible element in the Sanhedrin.
(M) 4. And counselled one another that they should seize Jesus by craft, and kill Him.] Mk. has: “And sought how they might seize Him by craft, and kill Him.”—σνβυεσνο reciprocal middle; cf. Moulton, p. 157.
(M) 5. And they said, Not during the feast, in order that there may not he a tumult amongst the people.] Mk. has: “For they said, Not during the feast, lest there be a tumult of the people,” thus laying greater emphasis on ἐ δλ.—ἵαμ—γντι for Mk.’s μ πτ ἔτι on which see Blass, p. 213; also Gould, in loc.
6-13. From Mar_14:3-9.
(M) 6. And when Jesus was in Bethany, in the house of Simon the leper.] Mk. has: “And when He was,” etc.—τῦδ—γνμνυ a correction of κὶὄτς cf. in 26:69 ὁδ Πτο ἐάηο a similar correction of Mk.’s κὶὄτςτῦΠτο. Mk. adds: “as He sat at, meat,” which Mt. omits here, and transfers to the next verse.
(M) 7. There came to Him a woman having an alabaster vase of precious ointment.] Mk. has: “There came a woman having an alabaster vase of ointment, costly spikenard.” And poured it over His head as He sat at meat.] Mk. has: “She brake the alabaster vase, and poured it on His head.”—ποῆθνfor Mk.’s ἦθν For the word as characteristic of Mt., see on 4:3. Mt. omits the explanatory νρο πσιῆ; cf. Introduction, p. xxv.—βρτμὒfor Mk.’s πλτλῦ. For βπτμςin this sense, cf. Strabo, 798. Mt. omits the breaking of the vase.—κτχε ἐὶτςκφλς Mk. has the common post-Homeric construction, with the simple gen.—ἀαεμνυ for Mk.’s κτκιέο; cf. a similar change to 9:10. Mar_4 times has κτκῖθι Mt. avoids it in each case. For “alabaster,” see Hastings, DCG. i. p. 41.
(M) 8. And the disciples saw it, and were vexed, saying, Why this destruction?] Mk. has: “And some were being vexed among themselves. Why was this destruction of the ointment?”
(M) 9. For this might have been sold for much, and given to the poor.] Mk. has: “For this ointment might have been sold for more than three hundred pence, and given to the poor. And they were indignant with her.” For Mt.’s shortening, cf. Introduction, p. xxiv.
(M) 10. And Jesus perceived it, and said, Why do you trouble the woman ? for she did a good deed for Me.] Mk. has: “And Jesus said, Let her alone. Why do you trouble her? A good deed she did in Me.” Mt. inserts γος cf. a similar insertion in 12:15. He omits ἄεεατνas implied in the next clause; cf. Introduction, p. xxv.—εςἐέ for Mk.’s ἐ ἐο, For ἐ, cf. ἐ ατ, Mat_17:12, where Mk. has the simple dative.
(M) 11. For always you have the poor with you, but Me you have not always.] Mk. adds after “with you”: “And whensoever ye wish, you can always do well to them.” Mt. omits as redundant.
(M) 12. For in having cast this ointment upon My body, she did it to prepare Me for burial.] Mk. has: “What she could she did. She anointed My body beforehand, with a view to preparation for burial.”—ἐτφάεν late and uncommon; cf. Gen_50:2; Plut. De Esu. Carnium, i. 995 C; Test. XII. Patr. Jud. 26.
(M) 13. Verily I say to you, wheresoever this gospel is preached in all the world, there shall be told also what she did, for a memorial of her.] Mk. has: “And verily I say to you, Wheresoever this gospel is preached into all the world, also what she did shall be told for a memorial of her.”—ἐ] Mk has ες cf. a similar change in 24:14.
7. βρτμυ B al S1.—πλτμυ אA D al.
14-16. From Mar_14:10-11.
(M) 14. Then went one of the twelve, who was called Judas Iscariot, to the chief priests.] Mk. has: “And Judas Iscarioth, the one of the twelve, went away to the chief priests.”—ττ] cf. on 2:7.—ες is here equivalent to τς cf. on 8:18. Mk.’s ὁεςis paralleled in early papyri; cf. Moulton, p. 97.—Ἰκρώη] cf. on 10:4.
(M) 15. And said, What will you give me, and I will deliver Him to you ?] Mk. has simply: “In order that he might deliver Him to them.”
And they weighed out to him thirty pieces of silver.] Mk. has: “And they promised to give him silver.” Mt. alters, with a view to 27:9, where he quotes Zec_11:13. In the preceding verse, Zec_11:12, occur the words, ἔτσντνμσό μυτικναἀγρῦ. He therefore assimilates Mk.’s phrase to this passage.
(M) 16. And from that time he was seeking a favourable opportunity that he might deliver Him.] Mk. has: “And he was seeking how he might favourably deliver Him.”—εκιίν = “opportunity.” Cicero, Ad Att. xvi.82; Plat. Phæ 272 A; Ox. Pap. i. 123. 3 (third or fourth century a.d.).
14-16. Mt. and Lk. agree in the following:
Ἰκρώη, Mat_14 = Ἰκρώη, Luk_3; Ἰκρώ, Mar_10.
ἐήε εκιίν Mat_16, Luk_6.
17-35. From Mar_14:12-31.
(M) 17. And on the first day of unleavened bread the disciples came to Jesus, saying, Where wilt Thou that we prepare for Thee to eat the Passover ?] Mk. has: “And on the first day of Unleavened Bread, when they were sacrificing the Passover, His disciples say to Him, Where will Thou that we go and prepare that Thou mayest eat the Passover?” The verse is chronologically difficult. The first day of Unleavened Bread followed the Passover day. And even if we admit that the name Unleavened Bread was popularly given to the whole eight days1 (cf. Jos. Ant. ii. 317: “a feast for eight days which is called the feast of Unleavened Bread”), the Passover day after 3 o’clock (when they were sacrificing the Passover) seems too late for the disciples to begin their preparation. It is more natural that this should have been completed on the day before. It is therefore probable that the text of Mk. rests upon an Aramaic original, which has been misunderstood by Mk. The original probably referred to a point of time prior to the Passover. It may have run, “And before the feast of Unleavened Bread.” If so, Mk. misunderstood “before” as meaning “on the first day,” and has still further confused matters by identifying this “first day” with the Passover day, adding, “When they were sacrificing the Passover.” He feels that the supper recorded in vv. 17ff could not have taken place after the Passover day. Having got from his original “on the first day of Unleavened Bread,” he is therefore obliged to identify this with the Passover day, and represent the meal as a Passover meal. In his source it was probably a meal two days before the Passover, after the necessary preparation had been made for the Passover meal on the 14th. Mt. and Lk. adopt without question the confused reckoning of Mk. and his identification of the meal with the Passover meal. Mt. omits ὅετ πσαἔυν either because the clause seemed unnecessary be cause implied in what follows, or perhaps to avoid the harsh juxtaposition of the first day of Unleavened Bread and the Passover.
ποῆθνλγνε] cf. on 8:3.—θλι ἑομσμν cf. Luk_9:54, and Moulton, p. 185.
(M) 18. And He said, Go into the city to such a man, and say, The teacher saith, My time is at hand; I celebrate at thy house the Passover with My disciples.] Mk. has: “And He sendeth two of His disciples, and saith to them, Go into the city, and there shall meet you a man carrying a pitcher of water: follow him. And wheresoever he shall enter in, say to the master of the house that the teacher saith, Where is My chamber, where I may eat the Passover with My disciples?” Mt. avoids questions in the mouth of the Lord (cf. Introduction, p. xxxii), and therefore omits πῦἐτντ κτλμ μυ He avoids also the obscure reference to the man with the pitcher, the ambiguity of which is probably due to the fact that the Lord had an understanding with one of His adherents in the city, which enabled Him to throw an atmosphere of secrecy over His movements. He ostensibly arranged to keep the Passover meal on the 14th, whilst He purposed to eat a substitute for it on the evening of His message. In this way He safeguarded Himself from arrest during that last evening meal, since even if the place of meeting had been known outside the circle of the Twelve, no one, not excluding the Twelve, could have suspected that He would be found there till the evening of the 14th.
ὁκιό μυἐγςἐτν The words seem to be a previously arranged password. “Prepare the Passover meal; but for to-day, not to-morrow: for My Passover must be eaten to-night.” Mk. adds here: “And He will show you a large upper room furnished (and) ready: there make ready for us.” Mt. omits.
(M) 19. And the disciples did as Jesus appointed them, and prepared the Passover.] Mk. has: “And the disciples went out, and came into the city, and found as He said to them: and made ready the Passover.”
17-19. Mt. and Lk. agree against Mark in ὁδ επν Mat_18, Luk_10 for κὶλγι Mar_12; and in δ, Mat_17, Luk_7 for Mk.’s κἷ
Note on the dates in Mar_14.
1.Mar_14:1 ἦ δ τ πσακὶτ ἄυαμτ δοἡέα, κτλ According to the usual interpretation, the authorities are here represented as plotting on Wednesday the 13th to arrest the Christ and to put Him to death, but as deciding not to effect this ἐ τ ἑρῇ Did they then propose to postpone His capture until after the Feast of Unleavened Bread? If so, why did they arrest Him on the Thursday evening, the 14th-15th, and cause Him to be put to death on the 15th, i.e. ἐ τ ἐρῇ contrary to their intention?
It is clear that something is wrong with the text, for τ πσαand τ ἄυαare not coincident, but successive periods. Both could not happen μτ δοἠέα Moreover, μτ δοἠέα is itself obscure. It is argued that μτ τεςἠέα is equivalent to τ τίῃἡέᾳ= “on the day after to-morrow,” cf. 16:21; but the analogy of this usage does not justify μτ δοἡέα in the sense of “on the morrow.” Greek and Aramaic alike used other expressions to denote this. We are therefore led by the general intention of the narrative to suppose that the authorities planned the arrest some days before the feast, and proposed to effect it before the feast. This is confirmed by the light thrown upon the following narrative, Mar_14:3-9, by Joh_12:1, where it is said that the feast at Bethany took place six days before the Passover. This would date the determination of the Sanhedrin in Mar_14:1 as six days or more before Passover.
2.Mar_14:12 κὶτ πώῃἡέᾳτνἀύώὄετ πσαἔυν The clause must be corrupt. The first day of Unleavened Bread, the 15th Nisan, succeeded the Passover day, the 14th. Further, the 14th after 3 o’clock would have been too late to make preparation for the meal. This must have been accomplished at least on the day before.
3.Mar_14:17 κὶὀίςγνμνςἔχτι ΚΤλ In the belief of the editor of the second Gospel this was the Passover meal eaten on the evening of the 14th. But this identification introduces confusion into the whole of the surrounding narrative. For (a) the authorities had decided against arrest ἐ τ ἐρῇ (b) Simon would not be “coming from work” (15:20) cf. B. Berakhoth 4b, nor would Joseph have bought a linen cloth on a feast day (15:46), nor would one of the disciples carry arms on such a day (14:47).
If, now, we put aside the chronological notices in Mk., the general tenor of the narrative is clear. In 14:1, 2 the authorities decide to arrest Christ before the Feast, i.e. before the Passover. The meal of Mar_14:3-9 took place, as the writer of the Fourth Gospel states, six days before the Passover. On or soon after the day of this feast, Judas arranged with the authorities to effect Christ’s arrest, Mar_14:10-11.
The Passover, the 14th, fell on the Sabbath. Two days before, i.e. on Thursday the 12th, Christ bade His disciples make the necessary preparations for the Passover meal, Mar_14:12-16. That same evening He sat down with His disciples at a meal in which He anticipated the Passover by two days, and instituted the Holy Communion, Mar_14:17-25. That evening He was arrested in the garden, and after trial before the Sanhedrin on the following morning (Friday the 13th), was condemned by Pilate and crucified. He was buried the same day at evening (Mar_14:42).
Thus, as the authorities had decided, His execution took place before the Feast, i.e. on the 13th, and the notices that Simon was “coming from work,” that one of the disciples was armed, and that Joseph bought a linen garment, are in harmony with the rest of the narrative, since the days on which these things took place were not feast days. With this arrangement the writer of the Fourth Gospel is agreed. The last supper was “before the Passover,” i.e. two days before, on Thursday. The authorities would not enter into Pilate’s palace on the following morning, i.e. Friday the 13th, because their purification in readiness for the Passover on the following day (Saturday the 14th) would have been rendered null1 (18:28). The crucifixion took place on the eve of the Passover (19:14; cf. the same statement, B. Sanh 43a, Ev. Pet 3), which was also the eve of the Sabbath (19:31, 42, cf. Das Leben Jesu; Krauss, p. 56: “The Passover fell in that year on a Sabbath.”
It is therefore clear that Mar_14:12, which seems to identify the first day of Unleavened Bread with the Passover day, and which suggests the identification of the last supper with the Passover meal, must be corrupt. The primary corruption no doubt lies in the words τ πώῃἡέᾳτνἀύω. Behind this, whether in a documentary or oral source, must lie words which should give the meaning “before the feast of Unleavened Bread,” thus re suming, v. 2, “not on the feast.” The editor having misinterpreted this to mean “on the first day of Unleavened Bread,” is obliged to suppose that the Passover day is intended. The real “first day of Unleavened Bread” would be, as he is aware, too late. He therefore inserts ὄετ πσαἔυν thus identifying the last supper with the Passover meal, and introducing hopeless confusion into the succeeding narrative. The narratives of Mt. and Lk. are entirely based on Mk., and have the same confused chronology, although Mt. seems to have endeavoured to avoid some of the harsher incongruities by omitting κὶτ ἄυαfrom Mar_14:1, ὄετ πσαἔυνfrom Mar_14:14, ἐχμννἀʼἀρῦfrom Mar_15:20, and ἀοάα σνόαfrom Mar_15:46.
Chwolson in his note, Ueber Das Datum im Evangelium Matthä xxvi. 17,2 suggests that the original of Matthew ran בואממ פיי =“in the days before the feast of Unleavened Bread”; that the first מ of ממ was omitted, and the sentence translated as though it were בימאקָ דמרא But Mt. is dependent on Mk., and the error must be sought in Mk. Chwolson’s Aramaic phrase or some similar expression very probably lies behind Mk.’s τ πώῃἡέᾳIn any case, Chwolson is right in regarding this phrase as impossible, and in seeing that what is wanted is some phrase meaning, “Before the feast of Unleavened Bread.”
Chwolson in his extremely valuable treatise, Das Letzte Passamahl Christi, suggests that the Passover fell on a Friday and was transferred to Thursday, because on the Friday there would not have been time for the roasting of the lambs before the beginning of the Sabbath. He thinks that whilst the offering of the lambs was therefore necessarily antedated, there was a difference of opinion as to the eating of the Paschal meal. Some, including Christ, eat it on the Thursday, others preferred to eat it according to the Mosaic law on the Friday the 14th, though the killing had been transferred to the previous day on account of the proximity of the Sabbath.
But Chwolson’s investigations are concerned with the text of the first Gospel, and his suggestions leave unsolved the texts of Mk. and Lk. It is with Mk. that any attempted solution must begin. If we transfer Chwolson’s emendation to Mar_14:12, we may gladly admit that this writer is excellent authority for justifying us in substituting “Before the feast of Unleavened Bread” for τ πώῃἡέᾳτνἀύω. But what of ὄετ πσαἔυν Are we to accept this statement with the identification of the last supper with the Passover meal which is implied in it? It seems more than probable that the ὄετ πσαἔυνis due to the same writer who has just written τ πῶῃἡέᾳτνἀύω. He realises that the last supper could not have taken place on the 15th, which was, properly speaking, the first day of Unleavened Bread. He is therefore obliged to suppose that by the first day of Unleavened Bread the Passover day was intended. And this preliminary error confuses the whole of the following narrative. In other words, Mar_14:12a is so certainly corrupt that no inference ought to be drawn from it as to the chronology of the succeeding narrative. And, apart from it, nothing is more clear than that the crucifixion of Christ did not take place on the 15th, from which it follows that the meal of vv. 17-25 was not the Passover meal of the 14th. But then what was it? Do not the disciples say, Where shall we make ready the Passover? And did not Christ bid them go and prepare it? But there is really no difficulty about the matter if we read vv. 12-16 in the light of the previous narrative. The Sanhedrin had decided on the removal of Christ before the feast, and had covenanted with Judas to arrange for His arrest at a convenient opportunity. Of all this Christ was aware. He knew that before the killing of the lambs in the Temple on the evening of the 14th, He himself would have fallen a prey to the plots of His enemies. And yet He proposed to eat the Passover meal with His disciples. Not, however, the technical Passover meal of the 14th, but a meal which should serve as such. Hence the mystery of vv. 12-16. Preparation for the Passover meal of the 14th had to be made early. In this case the disciples seem to have thought it well to begin on Thursday the 12th. They went, we read, and prepared the Passover. Not, of course, the lamb. That could only be offered in the Temple on the 14th, and then brought to the room afterwards. But they made other preparations, saw to it that the room was properly equipped, and perhaps purchased the necessary accessories of the feast. It may be thought that ἠομσντ πσαmust mean more than this, and include the actual preparation of the lamb itself, and so point to the 14th. But, in the first place, the phrase is due to the writer who has written v. 12a, who believed that the meal thus prepared was the technical Passover meal. The original may well have meant nothing more than “prepared for the Passover.” And, on the other hand, it is very unlikely that the two messengers should have acted as representatives of the whole body in the solemn service of the slaughter of the lamb in the Temple on the 14th. Preparation by two delegates could only be preparation of subordinate details, not the actual sacrifice of the lamb itself. But why the mystery about the place of the meal? No doubt because, in view of the danger of arrest, Christ wished to keep His movements secret. He had arranged with some one that a room should be ready. There He sent His disciples to make preparations as though for the Passover meal of the 14th. Then the material and place for a meal having been secured, He came suddenly on that same evening of the 12th and sat down with His disciples, secure at least for a time from arrest, for He had the betrayer in His company. It was not the technical Passover meal, but for Him and for His disciples it would serve as such. There was indeed no lamb. But there was bread symbolising Christ’s body, and that sufficed.
(M) 20. And when it was evening, He sat down with the twelve disciples.] Mk. has: “And when it was evening, He cometh with the twelve. And as they were sitting.”—ὀίςδ] for κὶὀίς as often.—ἀέετ] for ἔχτικὶἀαεμννατν thus omitting the historic present. Cf. Introduction, p. xx.
(M) 21. And as they were eating, Jesus said, Verily I say to you, that one of you shall deliver Me up.] Mk. has: “And as they were eating, Jesus said, Verily I say to you, that one of you shall deliver Me up (one) who is eating with Me.” The last clause emphasises the heinousness of the treachery of the act. Mt. omits the words as already implied in εςἐ ὑῶ. For ες= τς see Blass, P. 144
(M) 22. And being very grieved, they began to say to Him each one, Is it I, Lord ?] Mk. has: “They began to be grieved, and to say to Him one by one, Is it I ?”—κί Mt. avoids Mk.’s asyndeton.—σόρ] is characteristic of Mt., see on 2:10.—εςἔατς see Blass, p. 179, for Mk.’s harsher εςκτ εςwhich occurs in Joh_8:9.
(M) 23. And He answered and said, He who dipped with Me his hand in the dish, he shall deliver Me up.] Mk. has: “And He said to them, One of the Twelve. He who dippeth with Me into the dish.” “One of the Twelve” reaffirms the treachery of the act. and ὁἐβπόεο, κτλ is equivalent to ὁἐθω μτ ἐο. Not only one of the Twelve, but also a partaker in a common meal. The clause in Mk. does not give any clue to the individuality of the traitor, for probably all dipped into the dish, but only emphasises his treachery. Mt. in substituting ὁἐβψςτνχῖα and adding οτςμ πρδσι may have understood the words to be a direct clue to the betrayer’s personality. Hastings. DCG. i. p. 464.
(M) 24. The Son of Man indeed goeth as it stands written about Him: but woe to that man through whom the Son of Man is delivered up! good were it for him if that man had not been born.] Mk. has the same with ὄιat the beginning and no ἦ after κλν “Mt. improves the Greek by adding ἦ, ” Moulton, p. 200.
The sentence is very Semitic in construction and idea. For ὑάεν= goes on his destined path, goes to his fate, dies, see Schlatter on Joh_7:33. For κθςγγατι see Bacher, Exeget. Term. I. 88, II. 91. The solemn repetition of ὁἄθωο ἐενςand the ατ—ὁἄθωο ἐενςis also Semitic. The whole verse could be literally translated into Hebrew or Aramaic; cf. B. Chag. 11b “It were better for him if he had not come into the world,” Enoch 38:2 “It had been good for them if they had not been born.”
(E) 25. And Judas, who delivered Him up, answered and said. Is it I, Rabbi? He saith to him, Thou hast said.] The verse is not in Mk. Mt., who has understood ὁἐβπόεο as marking out the traitor in an indirect way, adds here a clause to make his identity still clearer.—σ επς For the tense. see Moulton, p. 140. The clause is an evasive or ambiguous affirmative, and is quite in the Semitic manner. For Rabbinic parallels. see Dalm. Words, 309 ff. But cf. Chwolsen, Das Letzte Passamahl, p. 88, who denies that it is a Rabbinic formula of affirmation. So also Merx, in loc.: “Du hast es gesagt ist keine rabbinische Formel.” But the passages quoted by Dalman seem sufficient to show that “thou hast said” is in harmony with the Jewish spirit. where an indirect affirmation is required. In the present instance it is needless to ask whether it can or cannot express a direct affirmative. because such a direct affirmative would mar the spirit of the whole narrative, as Mt. has well understood. Christ had stated the terrible fact that one of His chosen friends. who was at that very moment sharing with him in a common meal. would betray Him into the hands of His enemies. They answer Him in indignant words which are half-interrogative, half-negative, It is not I? And Judas amongst the others put the same question. Now it is inconceivable that Christ should have answered him with a simple affirmative. Such a statement made publicly could only have provoked an outburst of fury against Judas, and perhaps for a time at least have frustrated his purpose. If intended only for the ear of Judas, it was the sort of thing which could not have been said under the circumstances. It would only have led to angry denial. What was required was just what σ επςexpresses, an ambiguous affirmative, suggesting to the traitor himself the certainty that his treachery was known; to others, if they overheard it, a half uncertainty as to what was meant, and leaving opportunity to Judas of withdrawing from his course of treachery before its absolute and final exposure. See Gould on Mar_14:20.
(M) 26. And as they were eating, Jesus took bread, and blessed and brake it, and gave it to the disciples, and said, Take, eat; this is My body.] Mk. has the same, omitting ὁἸσῦ and φγτ: and with κὶἔωε ατῖ κίfor κὶδὺ τῖ μθτῖ ατῦ—δ] for κί as often.—ἄτν אB C D S1; τνἄτν A al.—ελγσς i.e.“uttered a form of thanksgiving.”—τῦόἐτντ σμ μυ The ἐτνis quite unemphatic, and in Aramaic would be unexpressed. “This is My body,” i.e. “this broken bread, of which you all eat, represents My body.” The inference that in some sense the disciples were to partake of Christ’s body is unexpressed, but is implicit in the words τῦο= “this broken loaf”; the neuter is due to attraction to τ σμ.
(M) 27. And He took a cup, and gave thanks, and gave (it) to them, saying, Drink ye all from it.] Mk. has: “And He took a cup, and gave thanks, and gave (it) to them, and they all drank from it.” Mt. assimilates ἕινto the imperative of the previous verse.—πτρο] So אB E al S1; τ πτρο, A C D al. The article here and before ἄτνin v. 26 has probably been added to signify the Eucharistic bread and cup.
(M) 28. For this is My blood of the covenant, which is being shed for many unto remission of sins.] Mk. has: “And He said to them, This is My blood of the covenant, which is being shed on behalf of many.”—τῦο = this wine.—τ αμ μυτςδαήη] This wine represents My blood, i.e. My covenant blood, i.e. My blood shed to ratify a covenant. Nothing is said in Mk. to define the nature of the covenant, except that the blood was being shed on behalf of many, i.e. to give them a right to the privileges of the covenant. The covenant might be regarded as a covenant between Christ and the many, or, more naturally, between God and the many. Mt., by adding εςἅει ἀατῶ, shows that he understood the covenant to be a covenant between God and the many by which remission of sins was secured to them, the sign of this covenanted forgiveness being the shed blood. For blood as signifying the ratification of a covenant, cf. Exo_24:8.—τςδαήη]So אB L Z; τςκιῆ δαήη, A C D al; τ τςκιῆ δαήη, A C al S1 has: “My blood, the new covenant.”
(M) 29. And I say to you, I will not drink from now of this fruit of the vine urtil that day when I drink it with you new in the kingdom of My Father.] Mk. has: “Verily I say to you, that I will no longer drink of the fruit of the vine, until that day when I drink it new in the kingdom of God.” The words are striking and unexpected. They seem to be a solemn farewell. But instead of a promise of a future return, we have this allusion to the joys of the Messianic kingdom. For the banquet as symbol of that joy, cf. on 8:11, and add Enoch 62:14 “With that Son of Man will they eat and lie down, and rise up for ever and ever,” where, however, the picture is hardly so much that of a banquet as of perpetual fellowship.—ο μ] cf. Moulton, 187 ff.—γνμ] from γνσα as opposed to γνηαfrom γνά. Cf. Deissm. Bible Studies, p. 184.—γνμ τςἀπλυκιό] Why new? Contrast Luk_22:30. But in the Messianic kingdom all things will be new; cf. Isa_43:18, Rev_21:5.—ἀʼἂτ] is not in Mk. Lk. also adds ἀὸτῦνν
(M) 30. And they sang a hymn, and went out to the Mount of Olives.] So Mk.
(M) 31. Then saith Jesus to them, All ye shall be made to stumble in Me on this night; for it stands written, I will smite the shepherd, and the sheep of the flock shall be scattered.] Mk. has: “And Jesus saith to them, that all ye shall be made to stumble: because it stands written, I will smite the shepherd, and the sheep shall be scattered.”—ττ] see on 2:7. Mt., as often, omits Mk.’s ὄι—σαδλσήεθ] see on v. 29. Mt. adds ἐ ἐο ἐ τ νκὶτύῃto make the point of the following quotation explicit.—πτξ, κτλ The quotation is from Zec_13:7.—πτξ] LXX. and Heb. have the imperative.—τνπιέα so Heb. and LXX. א a c b A Q Γ—κὶδακριθσνα τ πόαα so Heb., LXX., A Q. Mk. transposes subject and verb.—τςπίνς not in Heb., but so LXX. A. Since Mt. does not elsewhere ad extraneous words to Mk.’s quotations, and does add words which are found in the LXX. (cf. 19:5, where he adds κὶ(πο)κληήεα τ γνιί 22:32, where he adds εμ), it is more probable that he here adds τςπίνςbecause he found it in a LXX. text, than that LXX. A should have been assimilated to the Gospel. The order κὶδακ τ πόααis another assimilation to the LXX.
(M) 32. But after I am risen, I will go before you into Galilee.] So Mk., with ἀλ for δ. For the unclassical insertion of μ, see Blass, p. 239; Moulton, p. 212.
(M) 33. And Peter answered and said to Him, If all shall be made to stumble in Thee, I will never be made to stumble.] Mk. has: “And Peter said, Although all shall be made to stumble, yet (ἀλ) not I.”—επν So Lk. Mk. has ἔη
(M) 34. Jesus said to him, Verily I say to you, That on this night, before the cock crow, thrice thou shalt deny Me.] Mk. has: “And Jesus saith to him, Verily I say to thee, That to-day, on this night, before that the cock crow twice, thrice thou shalt deny Me.” Mt. omits Mk.’s redundant σμρν cf. Introduction, p. xxv. —πί] for Mk.’s πὶ ἤ cf. Blass, p. 229. Mk.’s δςis of doubtful authority; see Swete.
(M) 35. Peter saith to Him, Even if I must needs die with Thee, I will not deny Thee. Likewise also said all the disciples.] Mk. has: “And he was confidently saying, If I must needs die with Thee, I will not deny Thee. And likewise all were saying.” —ο μ] For the construction with fut. ind., cf. 16:22, and Moulton, p. 190.
36-56. From Mar_14:32-50.
(M) 36. Then Jesus cometh with them to an estate called Gethsemanei, and saith to the disciples, Sit here until I have gone away yonder and prayed.] Mk. has: “And they come to an estate of which the name (was) Gethsemanei, and He saith to His disciples, Sit here until I have prayed.”—ττ] see on 2:7.—ἔχτι Mt., against his custom, retains the historic present.—Γθηαε] = “oil-press”; cf. Dalm. Gram.2 p. 191.—ατῦ for Mk.’s ὧε on which see Blass, p. 58.—ἕςο] = “until,” Blass, p. 272.1
(M) 37. And He took Peter and the two sons of Zebedee, and began to be grieved and distracted.] Mk. has: “And He taketh Peter and James and John with Him, and began to be amazed and distracted.”—πρλβν Mt. avoids, as usual, the historic present.—λπῖθι a softer word than Mk.’s strong ἐθμεσα; cf. Introduction, p. xxxi. Mt., however, retains the striking ἀηοεν on which see Lightfoot, Php_2:26, Gould and Swete on Mk. Lk. omits the whole clause.—ἀηοεν occurs in Ox. Pap. ii. 298, 45, first century a.d. λα ἀηοομν
(M) 38. Then He saith to them, My soul is very grieved unto death; stay here and watch with Me.] Mk. has the same, without “with Me,” and with κίfor ττ, on which see 2:7.—ἕςθντυ Cf. Jon_4:9, Ecclus 51:8. For ψχ of the human soul of Christ, cf. Joh_12:27. Lk. omits the whole clause. See on Luk_22:42.
(M) 39. And He went forward a little, and fell on His face, praying, and saying, My Father, if it is possible, let this cup pass away from Me; but not as I will, but as Thou (willest).] Mk. has: “And He went forward a little, and fell (imp.) (on His face, D al curss S1 k) upon the ground, and was praying that, if it were (ἐτν possible, the hour might pass from Him. And He said, Abba Father, all things are possible to Thee. Take this cup from Me. But not what I will, but what Thou (willest).” k omits ἀʼατῦπρνγε—ἔεε] aor. for Mk.’s imp., as often.—ἐὶπόωο ατῦ cf. 17:6. Mk. has in ἐίτςγς Mk. puts the contents of the prayer twice—once indirectly, and again directly. Mt., as usual, shortens; cf. Introd. p. xxiv.—ποεχμνς Mt. omits here ἵαε δντνἐτνπρλῃἀʼατῦἠὥα ἠὥα here is ambiguous, and is used in a different sense in v. 37. But Mt. transfers ε δντνἐτνand πρροα to the next verse; cf. k’s omission in Mk.—πτρμυ Mk. has Ἀβ ὁπτρ Mt. omits the Aramaic Ἀβ = My Father: cf. Dalm. Gram.2 p. 90. 198. For Mk.’s ὁπτρ cf. Blass, p. 86; Moulton, pp. 70 ff. Mt. substitutes πτρ cf. 6:9. For πτρο as a symbol of sorrow, cf. on 20:22 The “cup” can be nothing but the approaching passion. “The Lord’s human soul shrank from the cross,” Swete.—ε δντνἐτν Mk. has πναδντ σι, but ε δντνἐτνin v. 35. The recognition of the fact of God’s sovereign power seems less suitable here than the expression of acquiescence in the necessity of the “cup.” Lk. has been influenced by a similar feeling, but he has the still easier ε βύε.—πρλάω softens Mk.’s direct πρνγε but cf. πρλῃin Mk v. 35.—πή] cf. 11:22, 24, and Blass, p. 268. Lk. also adds πή. In Mk. the request is conditioned by the last clause, but the whole verse leaves the impression of an ungranted request more strongly than Mt.’s modified rendering.—ὡ ἐὼθλ] Mk. has the more difficult τ, on which see Blass, p. 175 (D has ὅ On the “cup,” see Hastings, DCG. i. p. 37.
(M) 40. And He cometh to the disciples, and findeth them sleeping, and saith to Peter, Could you not thus watch with Me one hour?] Mk. has: “And He eometh and findeth them sleeping, and saith to Peter, Simon, dost thou sleep? Couldest thou not watch one hour?”—ἔχτιερσε] Mt. retains the historic present contrary to his habit; cf. v. 36. Lk. also adds πὸ τὺ μθτς
(M) 41. Watch and pray, that you enter not into temptation: the spirit, indeed, is willing, but the flesh is weak.] So Mk., with ἔθτ1 for εσληε cf. Introduction, p. xxvi. Lk. also has εσληε—εςπιαμν cf. 6:13. The words seem to be suggested by Christ’s own experience. He, too, had entered into “temptation,” v. 36. See Gould on Mar_14:38.
(M) 42. Again a second time He went away, and prayed, saying, My Father, if this cannot pass, except I drink it, Thy will be done.] Mk. has: “And again He went away, and prayed, saying the same word” The prayer added in Mt. expresses more strongly than v. 39 the submission of Christ to the Father’s will.—γνθτ τ θλμ συ cf. 6:10.
(M) 43. And He came again and found them sleeping, for their eyes were weighed down.] Mk. has: “And again He came and found them sleeping, for their eyes were being weighed down. And they knew not what to answer Him.”—ββρμνι Sc. ὕν, cf. Hom. Od. iii. 139, ον ββρόε. Mk. has κτβρνμνι For Mt.’s omission of κὶοκᾔεσν κτλ cf. similar omissions from Mar_6:52, Mar_9:6, and Introduction, p. xxxiii f.
(M) 44. And He left them again, and went away, and prayed the third time, saying the same word again.] Mk. has no corresponding third withdrawal, but in v. 41 presupposes one in the words, “and He cometh the third time.” Mt. fills the lacuna by slightly enlarging Mk v. 39. For ἀες cf 13:36.
(M) 45. Then He cometh to the disciples, and saith to them, Sleep on and rest; behold the hour is at hand, and the Son of Man is being delivered up into the hands of sinners.] Mk. has: “And He cometh the third time, and saith to them, Sleep on now and rest it is enough, the hour has come: behold the Son of Man is being delivered up into the hands of sinners.”—ἔχτι as in vv. 36 and 40. Mt. retains the historic present, contrary to his custom.—ττ] see on 2:7. Mt. omits Mk.’s rare impers. ἀέε.
(M) 46. Arise, let us go: behold, he that is delivering Me up is at hand.] So Mk. with a transposition of subject and verb.
(M) 47. And while He was still speaking, behold, Judas, one of the Twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.] Mk. has: “And immediately, while He was still speaking, there cometh Judas, one of the Twelve, and with him a multitude with swords and staves, from the chief priests and scribes and elders.” Mt. omits Mk.’s εθς as often, and adds ἰο, on which see 1:20. Lk. also has ἰο—ἦθν aor. for Mk.’s πργντι as often.—ἀό for Mk.’s πρ. Mt. omits κὶτνγαμτω, and adds τῦλο at the end.
(M) 48. And he that was delivering Him up gave them a sign, saying, Whomsoever I shall kiss, that is He: seize Him.] Mk. has: “And he that delivered Him up had given them a sign, saying, Whomsoever I shall kiss, that is He: seize Him, and lead Him away safely.”—ἔωε] for Mk.’s pluperfect, cf. 27:18.—σμῖν Mk. has σσηο, on which see Swete. Mt. omits κὶἀάεεἀφλςas redundant; see Introduction, p. xxiv.
(M) 49. And immediately he came to Jesus and said, Hail, Rabbi: and kissed Him fervently.] Mk. has: “And coming immediately he came to Him, and saith, Rabbi: and kissed Him fervently.” Mt. omits Mk.’s ἐθνas redundant; see Introduction, p. xxiv.—χῖε added by Mt.
(M) 50. And Jesus said to him, Friend (do that) for which thou art come.] Mk. has no corresponding clause. Lk. also has an insertion. “Jesus said to him, Judas, with a kiss dost thou deliver up the Son of Man?” ἐαρςoccurs in some MSS. at 11:16, and in the vocative, 20:18 and 22:12, both times in parables.—πριoccurs only here in Mt. The clause is enigmatic in its brevity: “(do that) for which thou art present,” i.e. “accomplish your purpose”; or as Wellhausen, “Do you kiss Me for the purpose on account of which you are come,” i.e. “on such an errand?” Blass, p. 176, emends into αρ, “take what thou art come to fetch.”
Then they came and laid hands on Jesus, and seized Him.] Mk. has: “and they laid hands on Him, and seized Him.”—ττ] See on 2:7.—ποεθνε] See on 4:3.
(M) 51. And, behold, one of those who were with Jesus stretched forth his hand, and drew his sword, and smote the servant of the high priest, and struck off his ear.] Mk. has: “And one of those who stood by drew his sword, and struck the servant of the high priest, and struck off his ear.”—ἰο] See on 1:20.—ες Mk. has εςδ τς on which see Blass, p. 144.—τνμτ Ἰσῦ for Mk.’s vaguer τνπρσηόω.—πτξς Mk. has ἔασν cf. Mat_26:68. Lk. also has ἐάαε See on Luk_22:50.
E 52-54. Mt. adds here three verses which have no parallel in Mk. or Lk.
Then saith Jesus to him, Return thy sword to its place: for all who take the sword shall perish with the sword. Or thinkest thou that I cannot appeal to My Father, and He shall now furnish Me with more than twelve legions of angels? How then should the Scriptures be fulfilled, that thus it must happen?]—ττ] See on 2:7.—πεω indecl. א B D; see Moulton, p. 50.
The insertion seems intended to throw light upon the meaningless incident of Mk v. 47. This was an act which might have led to an attempt to prevent Christ’s arrest. But He Himself checked it. He did not desire the plans of His enemies to be thwarted.
(M) 55. In that hour Jesus said to the multitudes, As against a robber did you come out with swords and staves to take Me ? Daily in the Temple I sat teaching, and you did not seize Me.] So Mk. with “daily I was with (πό) you in the temple teaching” for “daily in the Temple I sat teaching.”—ἐ ἐεν τ ὥᾳ see on 8:13. For Mk.’s ἤη πὸ ὑᾶ, see Abbott, Johannine Grammar, 2363a.
(M) 56. And all this has come to pass that the Scriptures of the prophets might be fulfilled.] Mk. has simply: “But that the Scriptures might be fulfilled (you have arrested Me in this treacherous way).” Mt. supplies the ellipse by inserting the formula τῦοδ ὅο γγνν(on which see Introduction, p. lxi), and so making an independent sentence.
(M) And all the disciples left Him, and fled.] Mk. has: “And they all left Him, and fled.” Mt. here omits Mk vv. 51-52; cf. Introduction, p. xviii.
57-75. From Mar_14:53-72.
(M) 57. And they seized Jesus, and led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.] Mk. has: “And they led Jesus away to the high priest. And there come together all the high priests and the elders and the scribes.”—ο δ] δ (also in Lk.) for κί as often. —πὸ τνἀχεέ] Mt. adds the name as in v. 3.—ὅο—σνχηα] for Mk.’s κὶσνροτι avoiding hist. pres., as often.— ο γα κὶἰπε.] the more usual order for Mk.’s ο πε, κὶο γα. Mk. prefixes ο ἀχεες Mt. omits, as already implied in πὸ τνἀχεέ.
(M) 58. And Peter was following Him from afar unto the court of the high priest, and entered in, and sat with the servants, to see the end.] Mk. has: “And Peter from afar followed Him inside into the court of the high priest, and was sitting with the servants, and warming himself at the blaze.”—ὁδ] for Mk.’s κὶὁ as often. ἠοοθ] Mk. has the aor.; generally the position is reversed.—ἔςτςαλς abbreviates Mk.’s redundant ἕςἔωεςτναλν cf. Introduction, p. 24 f.—ἐάηο (so Lk.) for Mk.’s ἦ σναήεο.—ἰεντ τλς gives a motive for Peter’s action, which is wanting in Mk.’s merely pictorial κὶθρανμνςπὸ τ φς
(M) 59. And the chief priests and all the Sanhedrin were seeking false witness against Jesus, that they might put Him to death.] Mk. has: “And the chief priests and all the Sanhedrin were seeking witness against Jesus, with a view to putting Him to death.”—ψυοατρα] emphasises the treachery of the authorities.
(M) 60. And did not find (any), though many false witnesses came.] Mk. has: “ And were not finding (any). For many bore false witness against Him, and their testimonies were not agreed.—ερν aor. for Mk.’s imp., as often.
(M) But afterwards two came, (61) and said, This man said, I can destroy the temple of God, and build (it, another) after an interval of three days.] Mk. has: “And certain rose up and bore false witness against Him, saying, That we heard Him saying, That I will destroy this Temple made with hands, and will build after an interval of three days another made without hands. And not even so was their witness agreed.” The narrative in Mk. is not free from difficulty. The authorities sought false witnesses, two at least being necessary according to law, cf. Deu_19:15, but could not find them (55). For many offered witness, but two could not be found to agree (56). An example of the testimony offered by these discordant witnesses is given in 57-58. It seems to be a garbled version of words spoken by Christ, and was no doubt represented as a threat to destroy the Temple. But even these witnesses could not agree. The attempt, therefore, to produce the requisite number of witnesses failed, and it was necessary to find other grounds for condemning the accused. Mt., however, seems to have regarded Mk vv. 57-58 as at least part of the ostensible ground for condemnation. He therefore distinguishes between the witness here recorded and that of the previous false witnesses by introducing it with ὔτρν “later,” and by inserting “two.” “At last the requisite agreement between the legal minimum number of witnesses was obtained.” Mt. seems to have interpreted the “Temple” of Mk 58 of the literal Temple, and adds τῦθο. At the same time he seems to have found difficulty in attributing to Christ even in the mouth of false witnesses a direct threat to destroy the Temple, and alters the words into an assertion that Christ had power to do so (δνμικτλσι and to build another in three days. The insertion of δοin v. 59 carries with it the omission of Mk v. 59, because the consent of two witnesses in the statement was sufficient to make it a ground of accusation.
δὰτινἡεῶ] cf. Mar_13:2 D. For δά=“after the lapse of an interval,” cf. Gal_2:1. It seems to mean “during” in Act_1:3, so Blass, p. 132. So perhaps here “within three days.” But see against this Abbott (Johannine Grammar, 2331c], who renders Act_1:3 “after an interval of forty days.”
δο add ψυοάτρς A2 C D al latt. S1.
(M) 62. And the high priest rose up, and said to Him, Dost Thou answer nothing? what do these witness against Thee?] Mk. has: “And the high priest rose up into the midst, and asked Jesus, saying, Dost Thou not answer anything? what do these witness against Thee?” Mt. omits Mk.’s οκ see on 27:14.
(M) 63. And Jesus was silent.] Mk. has: “And He was silent, and answered nothing.&rdq