2. But they said, Not on the feastday<\/B>rather, not during the feast; not until the seven days ofunleavened bread should be over. <\/P>
lest there be an uproar ofthe people<\/B>In consequence of the vast influx of strangers,embracing all the male population of the land who had reached acertain age, there were within the walls of Jerusalem at thisfestival some two million people; and in their excited state, thedanger of tumult and bloodshed among “the people,” who forthe most part took Jesus for a prophet, was extreme. See JOSEPHUS[Antiquities,<\/I> 20.5.3]. What plan, if any, these ecclesiasticsfixed upon for seizing our Lord, does not appear. But the proposal ofJudas being at once and eagerly gone into, it is probable they weretill then at some loss for a plan sufficiently quiet and yeteffectual. So, just at the feast time shall it be done; theunexpected offer of Judas relieving them of their fears. Thus, asBENGEL remarks, did thedivine counsel take effect. <\/P>
The Supper and the Anointing atBethany Six Days before the Passover<\/I> (Mr14:3-9<\/span>). <\/P> The time of this part of thenarrative is four days before<\/I> what has just been related. Hadit been part of the regular train of events which our Evangelistdesigned to record, he would probably have inserted it in its properplace, before the conspiracy of the Jewish authorities. But havingcome to the treason of Judas, he seems to have gone back upon thisscene as what probably gave immediate occasion to the awful deed.<\/P><\/p>\n But they said not on the feast day<\/strong>,…. The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time,<\/p>\n lest there should be an uproar of the people<\/strong>; or among them, lest they should rise in his favour, and rescue him out of their hands;<\/p>\n [See comments on Mt 26:5]<\/span>.<\/p>\n Not during the feast <\/B> ( <\/SPAN><\/span>). They had first planned to kill him at the feast (Joh 11:57<\/span>), but the Triumphal Entry and great Tuesday debate (this very morning) in the temple had made them decide to wait till after the feast was over. It was plain that Jesus had too large and powerful a following. See on Mt 26:47<\/span>. <\/P> <\/p>\n <\/strong><\/p>\n 1) “But they said,”<\/strong> (elegon gar) “For they said,” as they plotted among themselves, in the planning, plotting, collusion session that met, was held, at the palace of Caiphas, the High Priest, Mat 26:3<\/span>.<\/p>\n 2) “Not on the feast day,”<\/strong> (me en te heorte) “We must not plan to do it on the feast day,” when the general public, who held Jesus in high esteem, was out in force, Mat 26:5<\/span>. The Sanhedrin knew that Jesus was highly influential with the populace who received Him gladly.<\/p>\n 3) “Lest there<\/strong> be an uproar of the people.” <\/strong>(mepote estai thorubos tou laou) “Lest there come to be an uprising (disturbance) among the people,” for they feared the people greatly, lest the seizing of Jesus should cause a riot, uprising among the common masses with whom Jesus was popular, Mat 26:5<\/span>; Luk 19:48<\/span>; Luk 20:19<\/span>; Luk 22:2<\/span>.<\/p>\n 2 But they said, Not on the feast day<\/em> , lest there be an uproar of the people. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 2. Not on the feast day<\/strong> ] And yet they did it on the feast day, as loth to lose the opportunity then offered them by Judas the traitor. But God had a special hand in it, that by the circumstance of time Christ might appear to be the true passover. He was crucified on the very true day of that feast. <\/p>\n 2.<\/strong> ] <\/strong> indicates a certain expectation of that which is deprecated. See Winer, 56. 2. b. Notice also <\/strong> ,<\/strong> not : “ne, quod suspicamur, tumultus futurus sit,” h. e. “ erit<\/em> alioquin (neque enim oriendi notio inculcatur), ut suspicamur, tumultus.” C. F. Fritzsche, in Fritzschiorum Opuscula, p. 285.<\/p>\n Mar 14:2<\/span> . is a more difficult reading than . of Mt., hence the correction in T.R. The presupposes that the murder of Jesus during the feast was from the first regarded as out of the question, and the clause following partly makes that fact explicit, partly assigns a reason for it. They wanted to compass His death, but they were in a difficulty, for they felt and said to one another: it may not be on the feast, lest there be a popular disturbance. : the fut. ind. instead of the more usual subjunctive after ( cf.<\/em> Col 2:8<\/span> , Heb 3:12<\/span> ), implying the almost certain occurrence of a if an attempt were made on the life of Jesus during the feast. This shows how highly the Sanhedrists estimated the influence of Jesus.<\/p>\n Not. Greek. me. App-105. Not the same word as in verses: Mar 14:7, Mar 14:29, Mar 14:36, Mar 7:37, Mar 7:49, Mar 7:58, Mar 7:68, Mar 7:71. <\/p>\n On = in; i.e. during. Greek en. App-104. Not the same word as in verses: Mar 14:3, Mar 14:6, Mar 14:35, Mar 3:46, Mar 3:62. <\/p>\n uproar = tumult. <\/p>\n 2.] indicates a certain expectation of that which is deprecated. See Winer, 56. 2. b. Notice also , not : ne, quod suspicamur, tumultus futurus sit, h. e. erit alioquin (neque enim oriendi notio inculcatur), ut suspicamur, tumultus. C. F. Fritzsche, in Fritzschiorum Opuscula, p. 285.<\/p>\n Not: Pro 19:21, Pro 21:30, Lam 3:27, Mat 26:5 <\/p>\n lest: Mar 11:18, Mar 11:32, Luk 20:6, Joh 7:40, Joh 12:19 <\/p>\n Reciprocal: Mat 14:5 – when Mat 26:2 – know Luk 22:1 – General Luk 22:6 – in the absence of the multitude Joh 13:1 – the feast Act 4:27 – the people Act 21:31 – that all<\/p>\n 2<\/p>\n The Jews were more concerned about the condition of society than they were about the killing of Christ, even though it might have been on a holy day.<\/p>\n Mar 14:2. Lest haply there shall be a tumult. The form indicates expectation that this would certainly result.<\/p>\n But they said, Not on the feast [day,] lest there be an uproar of the people. 2. But they said, Not on the feastdayrather, not during the feast; not until the seven days ofunleavened bread should be over. lest there be an uproar ofthe peopleIn consequence of the vast influx of strangers,embracing all the male … Continue reading “Exegetical and Hermeneutical Commentary of Mark 14:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24742","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24742","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24742"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24742\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24742"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24742"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24742"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"