The Arrest of Jesus in Gethsemane
Mark 14:43-52
Mark.14.43 - Details
Original Text
Morphology
- Και: CONJ
- ευθυς: ADV
- ετι: ADV
- αυτου: PRON,gen,sg,m
- λαλουντος: VERB,pres,act,part,gen,sg,masc
- παραγινεται: VERB,pres,mid,ind,3,sg
- Ιουδας: NOUN,nom,sg,m
- εις: PREP
- των: ART,gen,pl,m
- δωδεκα: NUM,acc,pl,m
- και: CONJ
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- οχλος: NOUN,nom,sg,m
- μετα: PREP
- μαχαιρων: NOUN,gen,pl,f
- και: CONJ
- ξυλων: NOUN,gen,pl,n
- παρα: PREP
- των: ART,gen,pl,m
- αρχιερεων: NOUN,gen,pl,m
- και: CONJ
- των: ART,gen,pl,m
- γραμματεων: NOUN,gen,pl,m
- και: CONJ
- των: ART,gen,pl,m
- πρεσβυτερων: NOUN,gen,pl,m
Parallels
- Matthew 26:47-50 (verbal): Parallel arrest scene: Judas arrives with a crowd to seize Jesus; wording and sequence closely match Mark’s account (betrayal by one of the twelve, immediate arrest).
- Luke 22:47-53 (structural): Synoptic counterpart describing Judas’ arrival and the arrest; includes the crowd sent by the religious leaders and the ensuing confrontation, preserving the same narrative function in Luke’s passion sequence.
- John 18:2-12 (verbal): John records Judas bringing a detachment/officers from the chief priests and Pharisees to arrest Jesus (with lanterns/torches and weapons), paralleling Mark’s notice that Judas came with a crowd armed by the authorities.
- Psalm 41:9 (allusion): Old Testament motif of betrayal by a close companion (‘Even my close friend… has turned against me’) serves as a thematic background to Judas’ act of betrayal in the arrest narratives.
Alternative generated candidates
- And immediately, while he was still speaking, Judas, one of the twelve, came; and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders.
- And immediately, while he was still speaking, Judas, one of the twelve, came; and with him a crowd with swords and clubs sent from the chief priests and the scribes and the elders.
Mark.14.44 - Details
Original Text
Morphology
- δεδωκει: VERB,perf,act,ind,3,sg
- δε: CONJ
- ο: ART,nom,sg,m
- παραδιδους: VERB,pres,act,ptc,nom,sg,m
- αυτον: PRON,acc,sg,m
- συσσημον: NOUN,acc,sg,n
- αυτοις: PRO,dat,pl,3
- λεγων·Ον: VERB,pres,act,part,nom,sg,m
- αν: PART
- φιλησω: VERB,aor,act,subj,1,sg
- αυτος: PRON,nom,sg,3,m
- εστιν·κρατησατε: VERB,pres,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- και: CONJ
- απαγετε: VERB,aor,act,imp,2,pl
- ασφαλως: ADV
Parallels
- Matthew 26:48-49 (verbal): Judas gives a prearranged sign by kissing Jesus to identify him to the arresting crowd; Matthew records the same kiss-sign formula as Mark.
- Luke 22:47-48 (verbal): Luke narrates Judas's kiss and Jesus' rebuke—'Judas, are you betraying the Son of Man with a kiss?'—closely paralleling Mark's description of the identifying kiss.
- John 18:2-5 (structural): John describes Judas leading a band to seize Jesus and identifying him to the officers; John omits the kiss but parallels the betrayal and identification at the arrest.
- Psalm 41:9 (allusion): A prophetic/poetic precedent for close-friend betrayal—'Even my close friend, in whom I trusted, who ate my bread, has lifted his heel against me'—often applied to Judas's betrayal in the passion narrative.
- Zechariah 13:7 (thematic): Prophetic theme of the shepherd struck and the sheep scattered anticipates the arrest and ensuing scattering of the disciples that accompany Judas's betrayal.
Alternative generated candidates
- Now the one who betrayed him had given them a sign, saying, 'Whomsoever I shall kiss, that is he; seize him and lead him away under guard.'
- Now the betrayer had given them a sign, saying, 'Whomever I kiss is the one; seize him and lead him away under guard.'
Mark.14.45 - Details
Original Text
Morphology
- και: CONJ
- ελθων: PART,aor,act,nom,sg,m
- ευθυς: ADV
- προσελθων: PART,aor,act,nom,m,sg
- αυτω: PRON,dat,sg,m
- λεγει·Ραββι: VERB,pres,act,ind,3,sg
- και: CONJ
- κατεφιλησεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 26:48-49 (quotation): Records the same act: Judas approaches Jesus, addresses him ("Friend/Master") and betrays him with a kiss — direct verbal and narrative parallel to Mark's account.
- Luke 22:47-48 (quotation): Luke also describes Judas' approach and the kiss, including Jesus' rebuke ("Judas, would you betray the Son of Man with a kiss?"), closely paralleling Mark's scene.
- Mark 14:44 (structural): Earlier in Mark's narrative Judas had arranged a prearranged signal (the kiss) to identify Jesus; 14:45 is the fulfillment of that structural setup.
- John 13:26-27 (thematic): John depicts Jesus identifying Judas (the one to whom he gives the sop) and notes Satan's entry into Judas — thematically linked to Judas' subsequent act of betrayal (the kiss) recorded in the Synoptics.
- Psalm 41:9 (allusion): An Old Testament motif of betrayal by a close companion ("Even my close friend...has lifted his heel against me") is invoked in New Testament reflections on Judas and undergirds the thematic meaning of the kiss as intimate betrayal.
Alternative generated candidates
- So when he came, he went up to him at once and said, 'Rabbi!' and kissed him.
- And he came and at once went up to him and said, 'Rabbi!' and kissed him.
Mark.14.46 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- επεβαλαν: VERB,aor,act,ind,3,pl
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- αυτω: PRON,dat,sg,m
- και: CONJ
- εκρατησαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 26:50 (verbal): The Matthean account uses the same wording: they came and laid hands on Jesus and seized him, directly paralleling Mark’s description of the arrest.
- Luke 22:52 (thematic): Luke recounts the arrest by the band of soldiers and officers who take Jesus and bind him — a parallel episode emphasizing the seizure and custody of Jesus.
- John 18:3 (structural): John describes Judas coming with a band of soldiers and officers to arrest Jesus, providing the broader setting and actors behind the laying on of hands in Mark.
- John 18:12 (thematic): John notes that the detachment of soldiers and the captain arrested Jesus and bound him, paralleling Mark’s depiction of Jesus being seized and taken into custody.
Alternative generated candidates
- And they laid hands on him and arrested him.
- And they laid hands on Jesus and took him.
Mark.14.47 - Details
Original Text
Morphology
- εις: PREP
- δε: CONJ
- τις: PRON,nom,sg,?
- των: ART,gen,pl,m
- παρεστηκοτων: VERB,perf,act,ptc,gen,pl,m
- σπασαμενος: VERB,aor,act,ptc,nom,sg,m
- την: ART,acc,sg,f
- μαχαιραν: NOUN,acc,sg,f
- επαισεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- δουλον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- αρχιερεως: NOUN,gen,sg,m
- και: CONJ
- αφειλεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- το: ART,acc,sg,n
- ωταριον: NOUN,acc,sg,n
Parallels
- Matthew 26:51 (verbal): Parallel synoptic account of one of Jesus' companions cutting off the ear of the high priest's servant during the arrest; very similar wording and action.
- Luke 22:50-51 (verbal): Synoptic parallel that records the same incident and uniquely preserves Jesus' immediate healing of the servant's ear, emphasizing Jesus' nonviolence and compassion.
- John 18:10-11 (verbal): Johannine parallel naming Simon Peter and the servant Malchus; provides the assailant's name and includes Jesus' command to put away the sword, underscoring the event's character.
- Zechariah 13:7 (thematic): Prophetic background often associated with the arrest scene (and explicitly cited earlier in Mark 14:27): the striking of the shepherd and the scattering of the sheep frames the violence and the disciples' falling away.
Alternative generated candidates
- But one of those who stood by drew a sword and struck the servant of the high priest, and cut off his ear.
- But one of those standing near drew his sword and struck the servant of the high priest, and cut off his ear.
Mark.14.48 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ως: PRON,dat,pl,3
- επι: PREP
- ληστην: NOUN,acc,sg,m
- εξηλθατε: VERB,aor,act,ind,2,pl
- μετα: PREP
- μαχαιρων: NOUN,gen,pl,f
- και: CONJ
- ξυλων: NOUN,gen,pl,n
- συλλαβειν: VERB,pres,act,inf
- με: PRON,acc,sg,1
Parallels
- Matthew 26:55 (verbal): Matthew records the same rebuke—'Have you come out as against a robber?'—and Jesus' protest that he taught publicly, adding 'this is your hour, and the power of darkness.' (verbal and contextual parallel).
- Luke 22:52-53 (verbal): Luke gives a closely matching line and context: Jesus asks if they come out 'as against a robber' and notes his prior presence with them and that 'this is your hour'—a near-verbatim parallel to Mark's wording.
- John 18:4-11 (structural): John recounts the arrest scene with similar elements—Jesus confronting the arresting party, Peter striking with a sword and Jesus forbidding violence—emphasizing Jesus' nonresistance and voluntary submission to arrest (structural/thematic parallel).
- 1 Peter 2:21-23 (thematic): Peter exhorts believers to follow Christ's example of suffering without retaliation: Jesus 'committed himself to him who judges justly' and 'when he was reviled he did not revile in return'—a theological parallel to Jesus' refusal to be seized like a common robber.
Alternative generated candidates
- Then Jesus said to them, 'Have you come out as against a robber, with swords and clubs to seize me? Day after day I was with you in the temple teaching, and you did not lay hands on me.
- Then Jesus said to them, 'Have you come out as against a robber, with swords and clubs to seize me? Day after day I was with you in the temple teaching, and you did not lay hands on me. But let the Scriptures be fulfilled.'
Mark.14.49 - Details
Original Text
Morphology
- καθ᾽ημεραν: ADV
- ημην: VERB,impf,act,ind,1,sg
- προς: PREP
- υμας: PRON,acc,pl,2
- εν: PREP
- τω: ART,dat,sg,m
- ιερω: NOUN,dat,sg,n
- διδασκων: VERB,pres,act,ptc,nom,sg,m
- και: CONJ
- ουκ: PART,neg
- εκρατησατε: VERB,aor,act,ind,2,pl
- με·αλλ᾽ινα: PRON,acc,sg,1+CONJ+SUB
- πληρωθωσιν: VERB,aor,pass,subj,3,pl
- αι: ART,nom,pl,f
- γραφαι: NOUN,nom,pl,f
Parallels
- Matthew 26:55-56 (quotation): Near-verbatim parallel: Jesus says he taught day after day in the temple and was not seized, and that this happened so the Scriptures might be fulfilled.
- John 18:20 (verbal): Jesus declares he spoke openly and always taught in synagogues and the temple—echoing the claim of public, daily teaching mentioned in Mark 14:49.
- Luke 19:47 (structural): Narrative parallel stating that Jesus was teaching daily in the temple, matching Mark's depiction of his regular temple teaching.
- Acts 5:42 (thematic): Early Christian proclamation continued 'every day in the temple'—reflects the recurring motif of daily teaching/mission in the temple precincts.
Alternative generated candidates
- 'But let the Scriptures be fulfilled.'
- And they all forsook him and fled.
Mark.14.50 - Details
Original Text
Morphology
- και: CONJ
- αφεντες: VERB,aor,act,part,nom,pl,m
- αυτον: PRON,acc,sg,m
- εφυγον: VERB,aor,act,ind,3,pl
- παντες: ADJ,nom,pl,m
Parallels
- Matthew 26:56 (verbal): Direct Synoptic parallel: Matthew records the same outcome—'then all the disciples forsook him and fled'—closely matching Mark's wording and narrative placement.
- Mark 14:27 (structural): Immediate Markan parallel: Jesus had predicted earlier in the chapter that 'you will all fall away,' and 14:50 records the fulfillment of that prediction within Mark's narrative structure.
- Luke 22:54-62 (thematic): Parallel narrative in Luke: the disciples abandon Jesus in the arrest scene and Peter follows at a distance, culminating in Peter's denial—Luke emphasizes the dispersal and individual failure within the same event.
- John 16:32 (thematic): Thematic parallel in John: Jesus predicts his followers will leave him ('you will leave me alone'), highlighting the theme of disciples' abandonment that Mark 14:50 narrates as event.
Alternative generated candidates
- And they all left him and fled.
- Now a young man followed him, wearing only a linen cloth about his body; and they laid hold on him,
Mark.14.51 - Details
Original Text
Morphology
- Και: CONJ
- νεανισκος: NOUN,nom,sg,m
- τις: PRON,nom,sg,?
- συνηκολουθει: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- περιβεβλημενος: VERB,perf,pass,part,nom,sg,m
- σινδονα: NOUN,acc,sg,f
- επι: PREP
- γυμνου: ADJ,gen,sg,m
- και: CONJ
- κρατουσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Mark 14:52 (structural): Immediate continuation of the same episode — the next verse reports that he left the linen cloth and fled naked, completing the account of this anonymous figure.
- Mark 16:5 (verbal): Uses the same Greek noun for 'young man' (νεανίσκος) — often noted as a bookend motif linking the anonymous young man at the arrest with the young man who announces the resurrection.
- Matthew 26:56 (thematic): Matthew's parallel of the arrest records that 'all the disciples deserted him and fled,' aligning with Mark's depiction of followers abandoning Jesus (though Matthew omits the naked young man).
- Luke 22:54–62 (thematic): Luke's account parallels the garden arrest and emphasizes the disciples' flight and Peter's denial, providing broader narrative context for the abandonment implied in Mark 14:51.
Alternative generated candidates
- Now a certain young man was following him, wearing only a linen cloth about his body; and they seized him,
- and the young men seized him.
Mark.14.52 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- καταλιπων: PART,aor,act,nom,sg,m
- την: ART,acc,sg,f
- σινδονα: NOUN,acc,sg,f
- γυμνος: ADJ,nom,sg,m
- εφυγεν: VERB,aor,act,ind,3,sg
Parallels
- Mark 14:50 (structural): Immediate narrative parallel in the same pericope: the disciples ‘all left him and fled,’ providing the broader context for the young man’s flight.
- Matthew 26:56 (verbal): Matthew records the same basic outcome—Jesus is abandoned and his followers flee—using language close to Mark’s account but without the peculiar detail of the naked young man.
- Luke 22:54-62 (thematic): Luke’s account of the arrest highlights disciples’ failure (Peter’s denial and the followers’ withdrawal), echoing the theme of abandonment and fear present in Mark’s episode.
- Genesis 39:12 (thematic): Joseph’s flight from Potiphar’s wife, leaving his garment behind, provides a close thematic parallel—flight accompanied by the leaving of clothing, producing vulnerability and shame.
- Isaiah 20:4 (allusion): Isaiah’s prophetic act of walking naked and barefoot as a sign links to biblical motifs of nakedness as humiliation or symbolic witness; Mark’s striking detail may evoke similar symbolic resonances.
Alternative generated candidates
- but he left the linen cloth and ran away naked.
- But he left the linen cloth and ran away naked.
And immediately, while he was still speaking, Judas, one of the twelve, arrived; and with him a crowd with swords and clubs from the chief priests and the scribes and the elders. Now the betrayer had given them a sign, saying, 'Whomever I kiss, he is the one—seize him and lead him away under guard.' And when he came, he went up to Jesus at once and said, 'Rabbi!' and kissed him.
They laid hands on him and seized him. And one of those standing by drew his sword and struck the servant of the high priest, and cut off his ear.
Then Jesus said to them, 'Have you come out as against a robber, with swords and clubs to seize me? Day after day I was with you in the temple teaching, and you did not seize me.' But let the Scriptures be fulfilled. And they all left him and fled. And a certain young man followed him, wearing nothing but a linen cloth about his body; and they seized him. But he left the linen cloth and fled away naked.