01650
 \\Very heavy\\ (\\katabarunomenoi\\). Perfective use of \\kata-\\ with the
 participle. Matthew has the simple verb. Mark's word is only here
 in the N.T. and is rare in Greek writers. Mark has the vivid
 present passive participle, while Matthew has the perfect passive
 \\bebarmenoi\\. \\And they wist not what to answer him\\ (\\kai ouk\\
 \\ideisan ti apokrithsin auti\\). Deliberative subjunctive
 retained in the indirect question. Alone in Mark and reminds one
 of the like embarrassment of these same three disciples on the
 Mount of Transfiguration
 # Mr 9:6
 On both occasions weakness of the flesh prevented their real
 sympathy with Jesus in his highest and deepest experiences. "Both
 their shame and their drowsiness would make them dumb" (Gould).

01651
 \\It is enough\\ (\\apechei\\). Alone in Mark. This impersonal use is
 rare and has puzzled expositors no little. The papyri
 (Deissmann's _Light from the Ancient East_ and Moulton and
 Milligan's _Vocabulary_) furnish many examples of it as a receipt
 for payment in full. See also
 # Mt 6:2; Lu 6:24; Php 4:18
 for the notion of paying in full. It is used here by Jesus in an
 ironical sense, probably meaning that there was no need of
 further reproof of the disciples for their failure to watch with
 him. "This is no time for a lengthened exposure of the faults of
 friends; the enemy is at the gate" (Swete). For further
 discussion,
 see note on "Mt 26:45"
  for the approach of Judas.

01652
01653
 \\And the scribes\\ (\\kai tn grammaten\\). Mark adds this item while
 # Joh 18:3
 mentions "Pharisees." It was evidently a committee of the
 Sanhedrin for Judas had made his bargain with the Sanhedrin
 # Mr 14:1; Mt 26:3; Lu 22:2
 For discussion of the betrayal and arrest,
 see note on "Mt 26:47"
 ... through verse 56
  for details.

01654
 \\Token\\ (\\sussmon\\). A common word in the ancient Greek for a
 concerted signal according to agreement. It is here only in the
 New Testament.
 # Mt 26:48
 has \\smeion\\, sign. The signal was the kiss by Judas, a
 contemptible desecration of a friendly salutation. \\And lead him\\
 \\away safely\\ (\\kai apagete asphals\\). Only in Mark. Judas wished no
 slip to occur. Mark and Matthew do not tell of the falling back
 upon the ground when Jesus challenged the crowd with Judas. It is
 given by John alone
 # Joh 18:4-9

01655
01656
01657
 \\A certain one\\ (\\heis tis\\). Mark does not tell that it was Peter.
 Only
 # Joh 18:10
 does that after Peter's death. He really tried to kill the man,
 Malchus by name, as John again tells
 # Joh 18:10
 Mark does not give the rebuke to Peter by Jesus in
 # Mt 26:52

01658
 \\Against a robber\\ (\\epi listn\\). Highway robbers like Barabbas
 were common and were often regarded as heroes. Jesus will be
 crucified between two robbers in the very place that Barabbas
 would have occupied.

01659
01660
01661
 \\A certain young man\\ (\\neaniskos tis\\). This incident alone in Mark.
 It is usually supposed that Mark himself, son of Mary
 # Ac 12:12
 in whose house they probably had observed the passover meal, had
 followed Jesus and the apostles to the Garden. It is a lifelike
 touch quite in keeping with such a situation. Here after the
 arrest he was following with Jesus (\\sunkolouthei auti\\,
 imperfect tense). Note the vivid dramatic present \\kratousin\\ (they
 seize him).

01662
 \\Linen cloth\\ (\\sindona\\). An old Greek word of unknown origin. It
 was fine linen cloth used often for wrapping the dead
 # Mt 27:59; Mr 15:46; Lu 23:53
 In this instance it could have been a fine sheet or even a shirt.

01663
01664
 \\Peter had followed him afar off\\ (\\Ho Petros apo makrothen\\
 \\kolouthsen auti\\). Here Mark uses the constative aorist
 (\\kolouthsen\\) where
 # Mt 26:58
 and
 # Lu 22:54
 have the picturesque imperfect (\\kolouthei\\), was following.
 Possibly Mark did not care to dwell on the picture of Peter
 furtively following at a distance, not bold enough to take an
 open stand with Christ as the Beloved Disciple did, and yet
 unable to remain away with the other disciples. \\Was sitting with\\
 (\\n sunkathmenos\\). Periphrastic imperfect middle, picturing
 Peter making himself at home with the officers (\\hupretn\\), under
 rowers, literally, then servants of any kind.
 # Joh 18:25
 describes Peter as standing (\\hests\\). Probably he did now one,
 now the other, in his restless weary mood. \\Warming himself in the\\
 \\light\\ (\\thermainomenos prs to phs\\). Direct middle. Fire has
 light as well as heat and it shone in Peter's face. He was not
 hidden as much as he supposed he was.

01665
01666
 \\Their witness agreed not together\\ (\\isai hai marturiai ouk san\\).
 Literally, the testimonies were not equal. They did not
 correspond with each other on essential points. \\Many were bearing\\
 \\false witness\\ (\\epseudomarturoun\\, imperfect, repeated action)
 \\against him\\. No two witnesses bore joint testimony to justify a
 capital sentence according to the law
 # De 19:15
 Note imperfects in these verses
 # 55-57
 to indicate repeated failures.

01667
 \\Bare false witness\\ (\\epseudomarturoun\\). In desperation some
 attempted once more (conative imperfect).

01668
 \\Made with hands\\ (\\cheiropoiton\\). In Mark alone. An old Greek
 word. The negative form \\acheiropoiton\\ here occurs elsewhere only
 in
 # 2Co 5:1; Col 2:11
 In
 # Heb 9:11
 the negative \\ou\\ is used with the positive form. It is possible
 that a real \\logion\\ of Jesus underlies the perversion of it here.
 Mark and Matthew do not quote the witnesses precisely alike.
 Perhaps they quoted Jesus differently and therein is shown part
 of the disagreement, for Mark adds verse
 # 59
 (not in Matthew). "And not even so did their witness agree
 together," repeating the point of verse
 # 57
 Swete observes that Jesus, as a matter of fact, did do what he is
 quoted as saying in Mark: "He said what the event has proved to
 be true; His death destroyed the old order, and His resurrection
 created the new." But these witnesses did not mean that by what
 they said. The only saying of Jesus at all like this preserved to
 us is that in
 # Joh 2:19
 when he referred not to the temple in Jerusalem, but to the
 temple of his body, though no one understood it at the time.

01669
01670
 \\Stood up in the midst\\ (\\anastas eis meson\\). Second aorist active
 participle. For greater solemnity he arose to make up by bluster
 the lack of evidence. The high priest stepped out into the midst
 as if to attack Jesus by vehement questions.
 See note on "Mt 26:59"
 ... through verse 68
  for details here.

01671
 \\And answered nothing\\ (\\kai ouk apekrinato ouden\\). Mark adds the
 negative statement to the positive "kept silent" (\\esip\\),
 imperfect, also in Matthew. Mark does not give the solemn oath in
 Matthew under which Jesus had to answer. See on Matthew.

01672
 \\I am\\ (\\ego eimi\\). Matthew has it, "Thou hast said," which is the
 equivalent of the affirmative. But Mark's statement is definite
 beyond controversy.
 See note on "Mt 26:64"
 ... through verse 68
  for the claims of Jesus and the conduct of Caiaphas.

01673
01674
 \\They all\\ (\\hoi de pantes\\). This would mean that Joseph of
 Arimathea was not present since he did not consent to the death
 of Jesus
 # Lu 23:51
 Nicodemus was apparently absent also, probably not invited
 because of previous sympathy with Jesus
 # Joh 7:50
 But all who were present voted for the death of Jesus.

01675
 \\Cover his face\\ (\\perikaluptein autou to prospon\\). Put a veil
 around his face. Not in Matthew, but in
 # Lu 22:64
 where Revised Version translates \\perikalupsantes\\ by
 "blind-folded." All three Gospels give the jeering demand of the
 Sanhedrin: "Prophesy" (\\prophteuson\\), meaning, as Matthew and
 Luke add, thereby telling who struck him while he was
 blindfolded. Mark adds "the officers" (same as in verse
 # 54
 of the Sanhedrin, Roman lictors or sergeants-at-arms who had
 arrested Jesus in Gethsemane and who still held Jesus (\\hoi\\
 \\sunechontes auton\\,
 # Lu 22:63
 # Mt 26:67
 alludes to their treatment of Jesus without clearly indicating
 who they were. \\With blows of their hands\\ (\\rapismasin\\). The verb
 \\rapiz\\ in
 # Mt 26:67
 originally meant to smite with a rod. In late writers it comes to
 mean to slap the face with the palm of the hands. The same thing
 is true of the substantive \\rapisma\\ used here. A papyrus of the
 sixth century A.D. uses it in the sense of a scar on the face as
 the result of a blow. It is in the instrumental case here. "They
 caught him with blows," Swete suggests for the unusual \\elabon\\ in
 this sense. "With rods" is, of course, possible as the lictors
 carried rods. At any rate it was a gross indignity.

01676
 \\Beneath in the court\\ (\\kat en ti auli\\). This implies that Jesus
 was upstairs when the Sanhedrin met.
 # Mt 22:69
 has it \\without in the court\\ (\\ex en ti auli\\). Both are true.
 The open court was outside of the rooms and also below.

01677
 \\Warming himself\\ (\\thermainomenon\\). Mark mentions this fact about
 Peter twice
 # 14:54,67
 as does John
 # Joh 18:18,25
 He was twice beside the fire. It is quite difficult to relate
 clearly the three denials as told in the Four Gospels. Each time
 several may have joined in, both maids and men. \\The Nazarene\\ (\\tou\\
 \\Nazarnou\\). In
 # Mt 26:69
 it is "the Galilean." A number were probably speaking, one saying
 one thing, another another.

01678
 \\I neither know nor understand\\ (\\oute oida oute epistamai\\). This
 denial is fuller in Mark, briefest in John. \\What thou sayest\\ (\\su\\
 \\ti legeis\\). Can be understood as a direct question. Note position
 of \\thou\\ (\\su\\), proleptical. \\Into the porch\\ (\\eis to proaulion\\).
 Only here in the New Testament. Plato uses it of a prelude on a
 flute. It occurs also in the plural for preparations the day
 before the wedding. Here it means the vestibule to the court.
 # Mt 26:71
 has \\pulna\\, a common word for gate or front porch. \\And the cock\\
 \\crew\\ (\\kai alektr ephnsen\\). Omitted by Aleph B L Sinaitic
 Syriac. It is genuine in verse
 # 72
 where "the second time" (\\ek deuterou\\) occurs also. It is possible
 that because of verse
 # 72
 it crept into verse
 # 68
 Mark alone alludes to the cock crowing twice, originally
 # Mr 14:30
 and twice in verse
 # 72
 besides verse
 # 68
 which is hardly genuine.

01679
 \\To them that stood by\\ (\\tois parestsin\\). This talk about Peter
 was overheard by him. "This fellow (\\houtos\\) is one of them." So
 in verse
 # 70
 the talk is directly to Peter as in
 # Mt 26:73
 but in
 # Lu 22:59
 it is about him. Soon the bystanders (\\hoi paresttes\\) will join
 in the accusation to Peter (verse
 # 70; Mt 26:73
 with the specially pungent question in
 # Joh 18:26
 which was the climax.
 See note on "Mt 26:69"
 ... through verse 75
  for discussion of similar details.

01680
01681
 \\Curse\\ (\\anathematizein\\). Our word _anathema_ (\\ana, thema\\, an
 offering, then something devoted or a curse). Finally the two
 meanings were distinguished by \\anathma\\ for offering and
 \\anathema\\ for curse. Deissmann has found examples at Megara of
 \\anathema\\ in the sense of curse. Hence the distinction observed in
 the N.T. was already in the _Koin_.
 # Mt 26:74
 has \\katathematizein\\, which is a \\hapax legomenon\\ in the N.T.,
 though common in the LXX. This word has the notion of calling
 down curses on one's self if the thing is not true.

01682
 \\Called to mind\\ (\\anemnsth\\). First aorist passive indicative.
 # Mt 26:75
 has the uncompounded verb \\emnsth\\ while
 # Lu 22:61
 has another compound \\hupemnsth\\, was reminded. \\When he thought\\
 \\thereon\\ (\\epibaln\\). Second aorist active participle of \\epiball\\.
 It is used absolutely here, though there is a reference to \\to\\
 \\rhma\\ above, the word of Jesus, and the idiom involves \\ton noun\\
 so that the meaning is to put the mind upon something. In
 # Lu 15:12
 there is another absolute use with a different sense. Moulton
 (_Prolegomena_, p. 131) quotes a Ptolemaic papyrus Tb P 50 where
 \\epibaln\\ probably means "set to," put his mind on. \\Wept\\
 (\\eklaien\\). Inchoative imperfect, began to weep.
 # Mt 26:75
 has the ingressive aorist \\eklausen\\, burst into tears.

01683
 \\In the morning\\ (\\pri\\). The ratification meeting after day.
 See note on "Mt 26:1"
 ... through verse 5
  for details. \\Held a consultation\\ (\\sumboulion poisantes\\). So
 text of Westcott and Hort (Vulgate _consilium facientes_), though
 they give \\hetoimasantes\\ in the margin. The late and rare word
 \\sumboulion\\ is like the Latin _consilium_. If \\hetoimasantes\\ is the
 correct text, the idea would be rather to prepare a concerted
 plan of action (Gould). But their action was illegal on the night
 before and they felt the need of this ratification after dawn
 which is described in
 # Lu 22:66-71
 who does not give the illegal night trial. \\Bound Jesus\\ (\\dsantes\\
 \\ton Isoun\\). He was bound on his arrest
 # Joh 18:12
 when brought before Annas who sent him on bound to Caiaphas
 # Joh 18:24
 and now he is bound again as he is sent to Pilate
 # Mr 15:1; Mt 27:2
 It is implied that he was unbound while before Annas and then
 before Caiaphas and the Sanhedrin.

01684
 \\Art thou the King of the Jews?\\ (\\Su ei ho basileus tn Ioudain;\\).
 This is the only one of the charges made by the Sanhedrin to
 Pilate
 # Lu 23:2
 that he notices. He does not believe this one to be true, but he
 has to pay attention to it or be liable to charges himself of
 passing over a man accused of rivalry and revolution against
 Caesar.
 # Joh 18:28-32
 gives the interview with Jesus that convinces Pilate that he is a
 harmless religious fanatic.
 See note on "Mt 26:11"
 \\Thou sayest\\ (\\su legeis\\). An affirmation, though in
 # Joh 18:34-37
 there is a second and fuller interview between Pilate and Jesus.
 "Here, as in the trial before the Sanhedrin, this is the one
 question that Jesus answers. It is the only question on which his
 own testimony is important and necessary" (Gould). The Jews were
 out on the pavement or sidewalk outside the palace while Pilate
 came out to them from above on the balcony
 # Joh 18:28
 and had his interviews with Jesus on the inside, calling Jesus
 thither
 # Joh 18:33

01685
 \\Accused him of many things\\ (\\katgoroun autou polla\\). Imperfect
 tense, repeated accusations besides those already made. They let
 loose their venom against Jesus. One of the common verbs for
 speaking against in court (\\kata\\ and \\agoreu\\). It is used with the
 genitive of the person and the accusative of the thing.

01686
01687
 \\Marvelled\\ (\\thaumazein\\). Pilate was sure of the innocence of Jesus
 and saw through their envy
 # Mr 15:10
 but he was hoping that Jesus would answer these charges to
 relieve him of the burden. He marvelled also at the self-control
 of Jesus.

01688
 \\Used to release\\ (\\apeluen\\). Imperfect tense of customary action
 where
 # Mt 27:15
 has the verb \\eithei\\ (was accustomed to). \\They asked of him\\
 (\\paritounto\\). Imperfect middle, expressing their habit also.

01689
 \\Bound with them that had made insurrection\\ (\\meta tn stasiastn\\
 \\dedemenos\\). A desperate criminal, leader in the insurrection,
 sedition (\\en ti stasei\\), or revolution against Rome, the very
 thing that the Jews up at Bethsaida Julias had wanted Jesus to
 lead
 # Joh 6:15
 Barabbas was the leader of these rioters and was bound with them.
 \\Had committed murder\\ (\\phonon pepoikeisan\\). Past perfect
 indicative without augment. Murder usually goes with such rioters
 and the priests and people actually chose a murderer in
 preference to Jesus.

01690
 \\As he was wont to do unto them\\ (\\kaths epoiei autois\\). Imperfect
 of customary action again and dative case.

01691
 \\The King of the Jews\\ (\\ton basilea tn Ioudain\\). That phrase from
 this charge sharpened the contrast between Jesus and Barabbas
 which is bluntly put in
 # Mt 27:17
 "Barabbas or Jesus which is called Christ." See discussion there.

01692
 \\He perceived\\ (\\eginsken\\). Imperfect tense descriptive of Pilate's
 growing apprehension from their conduct which increased his
 intuitive impression at the start. It was gradually dawning on
 him. Both Mark and Matthew give "envy" (\\phthonon\\) as the primary
 motive of the Sanhedrin. Pilate probably had heard of the
 popularity of Jesus by reason of the triumphal entry and the
 temple teaching. \\Had delivered\\ (\\paradedkeisan\\). Past perfect
 indicative without augment where
 # Mt 27:18
 has the first aorist (kappa aorist) indicative \\paredkan\\, not
 preserving the distinction made by Mark. The aorist is never used
 "as" a past perfect.

01693
 \\Stirred up\\ (\\aneseisan\\). \\Shook up\\ like an earthquake (\\seismos\\).
 # Mt 27:20
 has a weaker word, "persuaded" (\\epeisan\\). Effective aorist
 indicative. The priests and scribes had amazing success. If one
 wonders why the crowd was fickle, he may recall that this was not
 yet the same people who followed him in triumphal entry and in
 the temple. That was the plan of Judas to get the thing over
 before those Galilean sympathizers waked up. "It was a case of
 regulars against an irregular, of priests against prophet"
 (Gould). "But Barabbas, as described by Mark, represented a
 popular passion, which was stronger than any sympathy they might
 have for so unworldly a character as Jesus--the passion for
 _political liberty_" (Bruce). "What unprincipled characters they
 were! They accuse Jesus to Pilate of political ambition, and they
 recommend Barabbas to the people for the same reason" (Bruce).
 The Sanhedrin would say to the people that Jesus had already
 abdicated his kingly claims while to Pilate they went on accusing
 him of treason to Caesar. \\Rather\\ (_mllon_). Rather than Jesus.
 It was a gambler's choice.

01694
 \\Whom ye call the King of the Jews\\ (\\hon legete ton basilea tn\\
 \\Ioudain\\). Pilate rubs it in on the Jews (cf. verse
 # 9
 The "then" (\\oun\\) means since you have chosen Barabbas instead of
 Jesus.

01695
 \\Crucify him\\ (\\Staurson auton\\).
 # Lu 23:21
 repeats the verb.
 # Mt 27:22
 has it, "Let him be crucified." There was a chorus and a hubbub
 of confused voices all demanding crucifixion for Christ. Some of
 the voices beyond a doubt had joined in the hallelujahs to the
 Son of David in the triumphal entry.
 See note on "Mt 27:23"
  for discussion of
 # Mr 15:14

01696
01697
 \\To content the multitude\\ (\\ti ochli to hikanon poisai\\). A Latin
 idiom (_satisfacere alicui_), to do what is sufficient to remove
 one's ground of complaint. This same phrase occurs in Polybius,
 Appian, Diogenes Laertes, and in late papyri. Pilate was afraid
 of this crowd now completely under the control of the Sanhedrin.
 He knew what they would tell Caesar about him.
 See note on "Mt 27:26"
  for discussion of the scourging.

01698
 \\The Praetorium\\ (\\praitrion\\). In
 # Mt 27:27
 this same word is translated "palace." That is its meaning here
 also, the palace in which the Roman provincial governor resided.
 In
 # Php 1:13
 it means the Praetorian Guard in Rome. Mark mentions here "the
 court" (\\ts auls\\) inside of the palace into which the people
 passed from the street through the vestibule. See further on
 Matthew about the "band."

01699
 \\Purple\\ (\\porphuran\\).
 # Mt 27:28
 has "scarlet robe" which see for discussion as well as for the
 crown of thorns.
