Mark 14:32

Γεθσημανεί. Only Mk, followed by Mt., gives the name, which may mean “oil-press.” They call it a χωρίον, a “piece of ground” or an “estate.” Lk. and Jn use the still more indefinite τόπος, Jn adding that there was a garden there. We are in doubt as to whether Gethsemane was the garden or was next to it; also whether the traditional site is the true one. It has been regarded as the site since the Empress Helena visited Jerusalem, A.D. 326; but trustworthy information may have perished long before that. Josephus says that Titus cut down all trees on that side of the city (B.J. VI. i. 1). This would obliterate traces, and there were no Christians left to keep a true tradition. Lk. says that Christ went thither “according to His custom,” and Jn says that He “often” resorted there. By going elsewhere, Christ might have baffled Judas; but Judas was now allowed to know where to find Him.

Καθίσατε ὧδε. This is spoken to the eight who are left near the entrance. Lk., who omits the separation of the three from the eight, says that He at once told the disciples to pray. His Gospel in a special sense is the Gospel of Prayer.

ἕως προσεύξωμαι. Until I have prayed. Cf. Luke 12:59; Luke 15:4; Luke 17:8; Luke 22:34; James 5:7. There is not much difference in meaning between this and “while I pray” (A.V., R.V.), but similar constructions should be treated alike. Vulg. has donec orem; Beza, usque dum precatus fuero. The omission of ἄν in such cases is freq. in papyri. J. H. Moulton, p. 168.