Mark 14:65

14:65 spit: See 10:34. • Prophesy: See 6:4, 15; 8:28; 14:58. • Similar abuse would follow his trial before Pontius Pilate (15:16-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 14:65. Ἤρξαντο, began) A new step in their dealings with Him.—ὑπηρέται, the servants) who used to have in their hands ῥάβδοι, rods,[5]

[5] So marg. of Engl. Ver. translates Mat 26:67, ἐῤῥάπισαν, they smote Him with rods, instead of “with the palms of their hands.”—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 14:65 . τινες : presumably Sanhedrists. περικαλύπτειν : Mt. says nothing of this, but he as well as Mk. represents them as asking Jesus to prophesy. Mt.’s version implies that Jesus was struck from behind, Mk.’s in front. οἱ ὑπηρέται : following the example of their masters. ῥαπίσμασιν αὐτὸν ἔλαβον , received Him with slaps of the open hand: a phrase recalling the Latin, accipere aliquem verberibus .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ suffering all kinds of reproach for our sakes, getteth everlasting glory to them that believe in him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(65) And to cover his face.—It was this (recorded by St. Mark and St. Luke, but not by St. Matthew) which gave point to the taunt “Prophesy.” They blindfolded the Prophet, and then called on Him to use His power of supernatural vision.

The servants did strike him.—Better, as before, the officers. The two forms of outrage, with the clenched fist and with the open palm, are specified by both St. Matthew and St. Mark.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

65. And some began] It was now about three o’clock in the morning, and till further steps could be taken our Lord was left in charge of soldiers of the guard and the servants and apparitors of the high-priest.

to spit on him] In those rough ages a prisoner under sentence of death was ever delivered over to the mockery of his guards. It was so now with the Holy One of God. Spitting was regarded by the Jews as an expression of the greatest contempt (Num_12:14; Deu_25:9). Seneca records that it was inflicted at Athens on Aristides the Just, but it was only with the utmost difficulty any one could be found willing to do it. But those who were excommunicated were specially liable to this expression of contempt (Isa_50:6).

did strike him with the palms of their hands] “The hands they bound had healed the sick, and raised the dead; the lips they smote had calmed the winds and waves. One word and His smiters might have been laid low in death. But as He had begun and continued, He would end—as self-restrained in the use of His awful powers on His own behalf as if He had been the most helpless of men—Divine patience and infinite love knew no wearying.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And a maid saw him again,.... Either the same maid, so the Syriac and Persic versions read, "that maid": that selfsame maid, as before, or another, as in Mat 26:71, and so the Arabic version reads it here; but the Ethiopic as before "a daughter"; that is, of the high priest:

and began to say to them that stood by; the fire, along with Peter, warming themselves:

this is one of them; this man is one of the disciples and followers of Jesus of Nazareth; he is of that sect, he certainly belongs to them, and is come here only as a spy.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands.

Ver. 65. Prophesy] Est hic sarcasmus amarulentissimus. (Piscator.) This is a most bitter taunt.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

65. Say unto him, Prophesy — Mr. Blount, in his work designed to prove the truth of the Gospels by their undesigned coincidences, remarks, that Matthew mentions this challenge to prophesy, and adds, that it was a challenge to prophesy, Who smote thee? How it required the power of prophecy in Jesus to tell who smote him, Matthew does not explain, nor, had we his Gospel alone, should we be able to tell. But Mark in this verse supplies the fact that they covered his face, then smote him, and then, in ridicule of his title as prophet, bade him prophesy which was his smiter. On the other hand, we may add that Mark omits to tell what was the prophecy demanded, so it is by a double tally that the two evangelists supplement each other.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And some began to spit on him. St. Matthew (Mat_26:67) says, "Then did they spit in his face." That Divine face, to be reverenced and adored by every creature, was exposed to this vile contumely; and he bore it patiently. "I hid not my face from shame and spitting". (Isa_50:6) And the officers received him with blows of their hands (oi uphretai rapismasin auto).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

spit

See, Isa 50:6 See note, Isa 52:14, (See Scofield "Isa 52:14") cf. Rev 20:11

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

65. ἔλαβον ([3266][3267][3268][3269][3270][3271][3272][3273][3274]) rather than ἐλάμβανον ([3275][3276] or ἔβαλον ([3277][3278][3279] 33). Nestle (Text. Crit. of N.T., p. 266) argues in favour of ἐλάμβανον.

[3266] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[3267] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[3268] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[3269] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[3270] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[3271] Codex Purpureus. 6th cent. Full text in Texts and Studies v. No. 4, 1899. Contains Mar 5:20 to Mar 7:4; Mar 7:20 to Mar 8:32; Mar 9:1 to Mar 10:43; Mar 11:7 to Mar 12:19; Mar 14:25 to Mar 15:23; Mar 15:33-42. See below on Ψ.

[3272] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[3273] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[3274] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[3275] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[3276] Codex Seidelianus I. 9th or 10th cent. Contains Mar 1:13 to Mar 14:18; Mar 14:25 to Mar 16:20.

[3277] Codex Basiliensis. 8th cent. At Basle.

[3278] Codex Campianus. 9th cent. At Paris. Gospels complete.

[3279] Codex Monacensis. 10th cent. Contains Mar 6:47 to Mar 16:20. Many verses in 14, 15, 16 are defective.

65. ἤρξαντό τινες ἐμπτύειν. The τινες, in contrast with the preceding πάντες, must mean some members of the Sanhedrin. That Roman soldiers should be guilty of such brutality (Mar 15:19) is not wonderful; but that members of the supreme court should exhibit their malignity in this way shows the temper in which they had come to judge their Prisoner. Christ had prophesied the spitting, but as done by the heathen (Mar 10:34). Lk. records the prediction of the spitting (Luk 18:32), but not the fulfilment of it. The more classical καταπτύω does not occur in N.T. or LXX. The covering of the face has no connexion with the Roman custom of covering the head of a criminal before crucifixion. Cic. Pro Rabir. iv. 13, Mar 14:16. Syr-Sin. omits the covering. Κολαφίζω means “strike with the fist” (1Co 4:11; 2Co 12:7, where see note; 1Pe 2:20).

Προφήτευσον. This might have come immediately after the covering of the face; even then the meaning would not have been quite obvious. Mt. gives it clearly. Jesus was challenged to declare by His Messianic power who His unseen assailant was.

οἱ ὑπηρέται. The underlings of the Sanhedrin, the Levitical guard. “Did strike Him with the palms of their hands” (A.V.) is certainly wrong as regards the verb. We must read ἔλαβον (see crit. note); they caught Him. The meaning of ῥαπίσμασιν is less certain. It may have its original meaning of blows with a rod, but it is more probable that the later meaning of slaps with the open hand is to be retained here. Cf. Isa 50:6. They caught Him with blows is a safe rendering, leaving it open whether the blows were inflicted with the hand or with rods. Κονδύλοις ἔλαβεν has been found in a papyrus of this period, and Wohlenberg illustrates the unusual form of expression from Cic. Tusc. ii. 14, Spartae pueri ad aram verberibus accipiuntur. Euthymius remarks with what candour (φιλαληθῶς) and with what freedom from partiality (ἀπαθῶς) the Evangelists narrate. No concealment of the sins of Apostles, no exaltation of the Master, and no abuse of His enemies.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

65.] ἤρξαντο—when the sentence was pronounced. The τινες appear to be members of the Sanhedrim: the servants follow. προφήτ.] Matt. and Luke explain this: ‘Prophesy, who smote thee?’

The reading ἔλαβον is harsh in sense, but the coincidence of ἐλάμβανον in al. seems to stamp it with genuineness. The meaning must be ‘took Him in hand with,’ ‘treated Him with.’ Meyer understands it, took Him into custody, with …, for the further carrying out of the sentence against Him. But the unemphatic position of the verb seems to preclude this.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ—And some began to spit on him. Lk. says, those who held him.1 But he puts this in another place. According to him, the Sanhedrim did not assemble till the next morning, and this reviling was done by those who held Jesus in custody during the interval. Προφήτευσον—Prophesy. The subject of prophecy was to be, who smote him.1 οἱ ὑπηρέται—the attendants, the officers of the Sanhedrim.2 ῥαπίσμασιν αὐτὸν ἔλαβον—received him with blows. This marks the end of the present procedure before the Sanhedrim, when he would be turned over to the officials for custody. And this is the reception which they gave him.

ἔλαβον, instead of ἔβαλλον, Tisch. Treg. WH. RV. א ABCIKLNSV ΓΔΠ. DG 1, 13, 69, Memph. Harcl. ἐλάμβανον.

PETER’S DENIAL

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Buffet. See on Mt 26:67. Palms of their hands [ραπισμασιν] . An unclassical word, but used also by John (xix. 3). The word means blows.

Did strike. Following the old reading, eballon. The Correct reading is elabon, received. So Rev. Received him into custody.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.