SEV Biblia, Chapter 14:36
Y decía: Abba, Padre, todas las cosas son a ti posibles; traspasa de mí este vaso; mas no lo que yo quiero, sino lo que t.
Clarke's Bible Commentary - Mark 14:36
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, Abba, Syriac, is here joined to o pathr, Greek, both signifying father; so St. Paul, Rom. viii. 15; Gal. iv. 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 yryq yrm , Mori, kurie my Lord, Lord; r[ ylyp , pili, pulh, shuar, gate, gate: and above, aba , pathr, father, father: see several examples in Schoettgen. The words yba and aba 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.
John Gill's Bible Commentary
Ver. 36. And he said, Abba, Father , etc..] In the original text, the former of these is a Syriac word, and the latter a Greek one, explanative of the former, as in ( Romans 8:15) and (Galatians 4: 6) or the repetition is made, to express the vehemency of his affection, and his strong confidence in God, as his Father, amidst his distress, as the Syriac version renders it, yba aba , Abba, my Father: or my Father, my Father; and so the Ethiopic version: all things are possible unto thee ; so Philo the Jew f244 , taking notice of Isaac's question about the burnt offering, and Abraham's answer to it, represents the latter as adding, in confirmation of it, all things are possible to God, and which are both difficult and impossible to be done by men; suggesting, that God could easily provide a lamb for a sacrifice; and Christ here intimates, that every thing consistent with his perfections, counsels, and covenant, were possible to be done by him; and how far what he prays for, was agreeable to these, he submits to him, and to his sovereign will: take away this cup from me; nevertheless, not what I will, but what thou wilt : (see Gill on Matthew 26:39).
Matthew Henry Commentary
Verses 32-42 - Christ's sufferings began with the sorest of all, those in his soul. He began to be sorely amazed; words not used in St. Matthew, but very ful of meaning. The terrors of God set themselves in array against him, an he allowed him to contemplate them. Never was sorrow like unto his a this time. Now he was made a curse for us; the curses of the law wer laid upon him as our Surety. He now tasted death, in all the bitternes of it. This was that fear of which the apostle speaks, the natural fea of pain and death, at which human nature startles. Can we eve entertain favourable, or even slight thoughts of sin, when we see the painful sufferings which sin, though but reckoned to him, brought of the Lord Jesus? Shall that sit light upon our souls, which sat so heav upon his? Was Christ in such agony for our sins, and shall we never be in agony about them? How should we look upon Him whom we have pierced and mourn! It becomes us to be exceedingly sorrowful for sin, becaus He was so, and never to mock at it. Christ, as Man, pleaded, that, i it were possible, his sufferings might pass from him. As Mediator, he submitted to the will of God, saying, Nevertheless, not what I will but what thou wilt; I bid it welcome. See how the sinful weakness of Christ's disciples returns, and overpowers them. What heavy clogs thes bodies of ours are to our souls! But when we see trouble at the door we should get ready for it. Alas, even believers often look at the Redeemer's sufferings in a drowsy manner, and instead of being ready to die with Christ, they are not even prepared to watch with him one hour.
Greek Textus Receptus
και 2532 CONJ ελεγεν 3004 5707 V-IAI-3S αββα 5 N-PRI ο 3588 T-NSM πατηρ 3962 N-NSM παντα 3956 A-NPN δυνατα 1415 A-NPN σοι 4671 P-2DS παρενεγκε 3911 5628 V-2AAM-2S το 3588 T-ASN ποτηριον 4221 N-ASN απ 575 PREP εμου 1700 P-1GS τουτο 5124 D-ASN αλλ 235 CONJ ου 3756 PRT-N τι 5101 I-ASN εγω 1473 P-1NS θελω 2309 5719 V-PAI-1S αλλα 235 CONJ τι 5101 I-ASN συ 4771 P-2NS
Robertson's NT Word Studies
14:36 {Abba, Father} (Abba ho pater). Both Aramaic and Greek and the article with each. this is not a case of translation, but the use of both terms as is #Ga 4:6, a probable memory of Paul's childhood prayers. About "the cup" see on Mt 26:39. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (#Heb 5:7f.) and helped to submit to the Father's will as he does instantly. {Not what I will} (ou ti egw qelw). Matthew has "as" (hws). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without Sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father's will.
