He said, “Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.”
Parallel Translations
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He said, “Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.”
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And he sayd: Abba father all thinges are possible vnto the take awaye this cup from me. Neverthelesse not that I will but that thou wilt be done.
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And he saide, Abba, Father, all things are possible vnto thee: take away this cup from me: neuertheles not that I will, but that thou wilt, be done.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (19)
Passages linked to Mark 14:36 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 4:6 And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!”
- John 5:30 I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don’t seek my own will, but the will of my Father who sent me.
- Romans 8:15-16 For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!” The Spirit himself testifies with our spirit that we are children of God;
- Hebrews 5:7-8 He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, though he was a Son, yet learned obedience by the things which he suffered.
- John 12:27 “Now my soul is troubled. What shall I say? ‘Father, save me from this time?’ But I came to this time for this cause.
- Mark 10:27 Jesus, looking at them, said, “With men it is impossible, but not with God, for all things are possible with God.”
- John 6:38-39 For I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day.
- John 18:11 Jesus therefore said to Peter, “Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?”
- Philippians 2:8 And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.
- Genesis 18:14 Is anything too hard for Yahweh? At the set time I will return to you, when the season comes round, and Sarah will have a son.”
- Psalms 40:8 I delight to do your will, my God. Yes, your law is within my heart.”
- Jeremiah 32:27 “Behold, I am Yahweh, the God of all flesh. Is there anything too hard for me?
- Matthew 6:9 Pray like this: ‘Our Father in heaven, may your name be kept holy.
- Matthew 26:39 He went forward a little, fell on his face, and prayed, saying, “My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.”
- John 4:34 Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work.
- 2 Timothy 2:13 If we are faithless, he remains faithful; for he can’t deny himself.”
- Titus 1:2 in hope of eternal life, which God, who can’t lie, promised before time began;
- Luke 22:41-42 He was withdrawn from them about a stone’s throw, and he knelt down and prayed, saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.”
- Hebrews 6:18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain This doubling of the word was used in those…
This doubling of the word was used in those days, when their languages were so mixed together: for this word, Abba, is a Syrian word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 34 And saith unto them, My soul is exceeding…
34 And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.
35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.
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36 And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.
Ver. 36. Abba, Father] Father, Father, with greatest earnestness. This was an effectual prayer, had he said no more. God can feel breath in prayer, Lam 3:56.
Not what I will, but, &c.] Aposiopesis emphatica, saith Beza.
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.
John Gill 1763 · Public Domain And he cometh and findeth them sleeping,.... His three…
And he cometh and findeth them sleeping,.... His three disciples, Peter, James, and John:
and saith unto Peter; particularly, he having so lately asserted, with so much confidence, his love to Christ, and close attachment to him:
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Simon, sleepest thou? Christ calls him by the name he first went by, and not by that which he had given him, Cephas, or Peter; he not now having that firmness and constancy, though he boasted of it, which answers to that name:
couldst thou not watch one hour? The Arabic and Persic versions add, with me; and so does the Complutensian edition; See Gill on Mat 26:40.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Abba, Father - St. Mark seems to add the…
Abba, Father - St. Mark seems to add the word Father, by way of explication.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 36. Abba, Father] This Syriac word, which intimates…
Verse 36. Abba, Father] This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, [Syriac] Abba, Syriac, is here joined to οπατηρ, Greek, both signifying father; so St. Paul, Ro 8:15; Ga 4:6. The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori, κυριε my Lord, Lord; פילי שער, pili, πυλη, shuar, gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi, was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 36. Abba, Father — The word Abba signifies father…
36. Abba, Father — The word Abba signifies father in the Syriac, which was the dialect that our Saviour spoke. In that section of country where both Hebrew and Greek were spoken by the people, it was sometimes customary to give both the Hebrew and the Greek words, one to explain the other. Similar was the custom of bestowing upon the same individual both a Hebrew and Greek name.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 36. Abba] St Mark alone has preserved for us…
36. Abba] St Mark alone has preserved for us this word. St Peter could not fail to have treasured up the words of murmured anguish, which, “about a stone’s throw” apart, he may have caught before he was overpowered with slumber. It is used only twice more in the New Testament, and both times by St Paul, Rom_8:15, “we have received the spirit of adoption, whereby we cry Abba, Father” and Gal_4:6, “God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father.” In Syriac it is said to have been pronounced with a double b when applied to a spiritual father, with a single b when used in its natural sense. With the double letter at all events it has passed into the European languages, as an ecclesiastical term, ‘abbas,’ ‘abbot.’ See Canon Lightfoot on Gal_4:6.
Father] St Mark adds this probably to explain the Aramaic word, after his wont.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (36) And he said, Abba, Father.—The record of the…
(36) And he said, Abba, Father.—The record of the word “Abba” as actually uttered, is peculiar to St. Mark. We, perhaps, find traces of the impression it made on the minds of men in the “Abba, Father” of Rom_8:15, Gal_4:6.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And he said, Abba, Father. Some commentators suppose that…
And he said, Abba, Father. Some commentators suppose that our Lord only used the Hebrew or Aramaic word "Abba," and that St. Mark adds the Greek and Latin synonym (pathr) for the benefit of those to whom he was writing. But it is far more natural to conclude that St. Mark is here taking his narrative from an eye and ear witness, St. Peter; and that both the words were uttered by him; so that he thus, in his agony, cried to God in the name of the whole human family, the Jew first, and also the Gentile. We can quite understand why St. Matthew, writing to Jews, gives only the Hebrew word. All things are possible unto thee. Speaking absolutely, with God nothing is impossible. But the Deity is himself bound by his own laws; and hence this was impossible, consistently with his purposes of mercy for the redemption of the world. The Lord himself knew this. Therefore he does not ask for anything contrary to the will of his Father. But it was the natural craving of his humanity, which, subject to the supreme will of God, desired to be delivered from this terrible load. Remove this cup from me. The "cup," both in Holy Scripture and in profane writers, is taken to signify that lot or portion, whether good or evil, which is appointed for us by God. Hence St. John is frequently represented as holding a cup. Howbeit, not what I will, but what thou wilt. Our Lord has no sooner offered his conditional prayer than he subordinates it to the will of God. St. Luke (Luk_22:42) here says, "Nevertheless not my will, but thine, be done." Hence it appears that there was not, as the Monothelites taught, one will, partly human and partly Divine, in Christ; but there were two distinct wills, one human and the other Divine, both residing in the one Christ; and it was by the subjecting of his human will to the Divine that he wrought out our redemption.
The cup of experience.
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The mystery of our Lord"s suffering is beyond our power of accurate analysis. We cannot fathom the depths of sin and grief which he experienced. We must not suppose that, because we are so familiar with this narrative, we know all its significance. At the most we have only felt one wave of the sea of sorrow which sobbed and swelled in his infinite heart. Only one phase of this many-sided subject will engage our attention. Leaving the atoning nature of the sufferings of our Lord, we will now regard him as the Representative of his people, their Forerunner in this as in all things. The "cup" is a figure familiar enough to all students of Scripture.
I THE CUP OF EXPERIENCE may be represented by the cup which was the symbol of the mockery and shame and grief the Savior suffered.
1. The phrase reminds us that our joys and griefs are measured. A cup is not illimitable. Full to the brim, it can only hold its own measure.
(1) Our joys are limited by what is in us, and by what is in them. If a man prospers in the world, his wealth brings him not only comfort, but care, anxiety, and responsibility, so that he may occasionally wish himself back in his former lowlier lot. And family joys bring their anxieties to every home which has them. No one drinks here of an ocean of bliss but he thanks God for a "cup" of it, measured by One who knows what will be best for character. This is true even of spiritual joys. The time of ecstasy is followed by a season of depression. The Valley of Humiliation is passed, as well as the Delectable Mountains, by Christian in his pilgrimage. Nowhere on earth can we say, "I am satisfied;" but many, like the psalmist, can exclaim, "I shall be satisfied.
(2) Our griefs are limited also. They are proportioned to our strength, adapted for our improvement. Even in the saddest bereavement there is much to moderate our grief if we will but receive it: gratitude for all our dear one was and did; gladness over all the testimonies of love and esteem in which he was held; hope that by-and-by there shall be the reunion, where there shall be no more sorrow and sighing, and where "God shall wipe away all tears from our eyes." God does not let an ocean of sadness surge up and overwhelm us, but gives us a cup, which we may drink in fellowship with Christ in his sufferings.
2. The phrase in our text suggests not only measurement, but loving control. Our Lord recognized, as we may humbly do, that the cup was filled and proffered by him whom he addressed as "Abba, Father." In one sense the events in Gethsemane and on Calvary were the results of natural causes. Integrity and sinlessness called forth the antagonism of those whose sins were thereby rebuked. Plain-spoken denunciations of the ecclesiastical leaders aroused their undying hate, and no hatred is more malignant than that of irreligious theologians. Judas, disappointed and abashed, was a ready instrument for evil work. Yet, behind all this, One unseen was carrying out his eternal purpose, fulfilling his promise, "The seed of the woman shall bruise the serpent"s head." Hence Jesus speaks not of the plot accomplished by his foes, but of the cup given him by the Father. We are at an infinite remove from him, yet, as the same law which controls worlds controls insects, so the truth which held good with the Son of man holds good also with us. We may recognize God"s overruling in man"s working, and accept every measure of experience as provided and proffered by our Father"s hand.
II THE PURPOSE OF ITS APPOINTMENT. That it comes from our "Father" shows that it has a purpose, and that it is one of love, not of cruelty. It is not like the cup of hemlock Socrates received from his foes, but like that potion you give your child that he may be refreshed, or strengthened, or cured.
1. Sometimes the purpose respects ourselves. Even of Jesus Christ, the sinless One, it is said he was "made perfect through sufferings;" that as our Brother he might feel for us, and as our High Priest might sympathize, being "touched with the feeling of our infirmities." Much more is the experience of life a blessing to us who are imperfect and sinful; correcting our worldliness, and destroying our self-confidence.
2. Sometimes the purpose respects others. It was so with our Lord preeminently. He "came not to be ministered unto, but to minister, and to give his life a ransom for many." "None of us liveth unto himself." If our cup of blessing runs over, its overflowings, whether of wealth, or strength, or spiritual joy, are for the good of those around us. If our lot be one of suffering, we may in it witness for our Lord, and from it learn to console others with the comfort wherewith we ourselves have been comforted of God. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain See note on the meaning of the cup. (See…
cup
See note on the meaning of the cup. (See Scofield "Mat 26:39").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.