KJV: And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.
YLT: And Jesus said, 'Let her alone; why are ye giving her trouble? a good work she wrought on me;
Darby: But Jesus said, Let her alone; why do ye trouble her? she has wrought a good work as to me;
ASV: But Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me.
Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Ἄφετε | Leave alone |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: ἀφίημι Sense: to send away. |
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αὐτήν | her |
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τί | why |
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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αὐτῇ | to her |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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κόπους | trouble |
Parse: Noun, Accusative Masculine Plural Root: κόπος Sense: a beating. |
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παρέχετε | do you cause |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: παρέχω Sense: to reach forth, offer. |
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καλὸν | A good |
Parse: Adjective, Accusative Neuter Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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ἔργον | work |
Parse: Noun, Accusative Neuter Singular Root: ἔργον Sense: business, employment, that which any one is occupied. |
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ἠργάσατο | she did |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐργάζομαι Sense: to work, labour, do work. |
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ἐν | toward |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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ἐμοί | Me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for Mark 14:6
See on Matthew 26:10. [source]
Reverse Greek Commentary Search for Mark 14:6
Lit., leave alone. Compare Mark 14:6; Mark 15:36; Luke 13:8. Sir J. Cheke: Let these children alone. [source]
This is a Greek affirmative reply. Mark (Mark 14:62) has it plainly, “I am” But this is not all that Jesus said to Caiaphas. He claims that the day will come when Jesus will be the Judge and Caiaphas the culprit using the prophetic language in Daniel 7:13 and Psalm 109:1. It was all that Caiaphas wanted. [source]
See on Matthew 1:1. Referring to the confession before the high-priest (Mark 14:62). [source]
Φῶς is never used of the fire itself, but of the light of the fire; and this is the point to which the evangelist directs attention: that the firelight, shining on Peter's face, called forth the challenge of the maid (Mark 14:66). [source]
Mark mentions this fact about Peter twice (Mark 14:54, Mark 14:67) as does John (John 18:18, John 18:25). He was twice beside the fire. It is quite difficult to relate clearly the three denials as told in the Four Gospels. Each time several may have joined in, both maids and men. [source]
Can be understood as a direct question. Note position of thou Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. Matthew 26:71 has πυλωνα pulōna a common word for gate or front porch.And the cock crew Omitted by Aleph B L Sinaitic Syriac. It is genuine in Mark 14:72 where “the second time” (εκ δευτερου ek deuterou) occurs also. It is possible that because of Mark 14:72 it crept into Mark 14:68. Mark alone alludes to the cock crowing twice, originally (Mark 14:30), and twice in Mark 14:72, besides Mark 14:68 which is hardly genuine. [source]
Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. Matthew 26:71 has πυλωνα pulōna a common word for gate or front porch.And the cock crew Omitted by Aleph B L Sinaitic Syriac. It is genuine in Mark 14:72 where “the second time” (εκ δευτερου ek deuterou) occurs also. It is possible that because of Mark 14:72 it crept into Mark 14:68. Mark alone alludes to the cock crowing twice, originally (Mark 14:30), and twice in Mark 14:72, besides Mark 14:68 which is hardly genuine. [source]
Omitted by Aleph B L Sinaitic Syriac. It is genuine in Mark 14:72 where “the second time” (εκ δευτερου ek deuterou) occurs also. It is possible that because of Mark 14:72 it crept into Mark 14:68. Mark alone alludes to the cock crowing twice, originally (Mark 14:30), and twice in Mark 14:72, besides Mark 14:68 which is hardly genuine. [source]
Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5. [source]
Facing (προς pros) the light, for the fire gave light as well as heat. Mark 14:65 has “warming himself in the light,” John (John 18:18, John 18:25) “warming himself.” [source]
Favourite word in Luke (Luke 4:20, etc.) for gazing steadily at one.This man also (και ουτος kai houtos). As if pointing to Peter and talking about him. The other Gospels (Mark 14:67; Matthew 26:69; John 18:25) make a direct address to Peter. Both could be true, as she turned to Peter. [source]
As if pointing to Peter and talking about him. The other Gospels (Mark 14:67; Matthew 26:69; John 18:25) make a direct address to Peter. Both could be true, as she turned to Peter. [source]
Matthew 26:71 makes it after Peter had gone out into the porch and mentions a maid as speaking as does Mark 14:69, while here the “other” It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter‘s denial is very blunt, “I am not.” [source]
First aorist active participle of περικαλυπτω perikaluptō old verb, to put a veil around. In the N.T. only here and Mark 14:65. See note on Mark and Matthew 26:67. for further discussion. [source]
Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mark 15:1; Matthew 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark 14:64; Matthew 26:66).Ye will not believe (ου μη πιστευσητε ou mē pisteusēte). Double negative with the aorist subjunctive, strongest possible negative. So as to Luke 22:68. [source]
Just a Greek idiom for “Yes” (compare “I am” in Mark 14:62 with “Thou has said” in Matthew 26:64). [source]
Still the aorist active deliberative subjunctive as in Luke 11:5 (the same long and somewhat involved sentence).Trouble me not (μη μοι κοπους παρεχε mē moi kopous pareche). Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5.The door is now shut Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω kleiō common verb.In bed (εις τεν κοιτην eis ten koitēn). Note use of εις eis in sense of εν en Often a whole family would sleep in the same room.I cannot That is, I am not willing. [source]
This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus' burial, against the day of Christ's preparation for the tomb. The word ἐνταφιασμοῦ is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by John 19:40, as the binding in linen cloths with spices, “as the manner of the Jews is ἐνταφιάζειν toprepare for burial,” not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (Matthew 26:12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint. The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, τετήρηκεν , she hath kept, was substituted for the original reading τηρήσῃ , the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with Mark 14:8; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.)-DIVIDER- According to the corrected reading, ἵνα , in order that, is inserted after ἄφες αὐτὴν , let her alone, or suffer her; τετήρηκεν , hath kept, is changed to τηρήσῃ , may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev. -DIVIDER- -DIVIDER- But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer αὐτό , it, to the part remaining. “Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming.” Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition. -DIVIDER- -DIVIDER- Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says: “The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages.”-DIVIDER- Others, again, retain the meaning let her alone, and render ἵνα , in order that, with an ellipsis, thus: “Let her alone: (she hath not sold her treasure) in order that she might keep it,” etc. -DIVIDER- -DIVIDER- The old rendering, as A.V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ἵνα : let her alone: it was that she might keep it. This preserves the prohibitory force of ἄφες αὐτήν , which is implied in Matthew 26:10, and is unquestionable in Mark 14:6. Compare Matthew 15:14; Matthew 19:14; Matthew 27:49. -DIVIDER- -DIVIDER- Note that the promise of the future repute of this act (Matthew 26:13; Mark 14:9) is omitted by the only Evangelist who records Mary's name in connection with it. -DIVIDER- -DIVIDER- [source]
Beautiful, noble works, adapted to call forth admiration and respect. Compare Mark 14:6, and see on John 10:11. [source]
Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John 5:18) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark 14:61-64; Matt 27:23-66), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ‘s death before Pilate‘s consent which they now have secured. [source]
Hebrew word transliterated into Greek and then into English, our “amen.” John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ‘s authoritative manner of speaking as shown also by υμιν legō humin (I say unto you). Note plural αυτωι humin though τον ουρανον ανεωιγοτα autōi just before is singular (to him). Jesus addresses thus others besides Nathanael. The heaven opened (ανοιγω ton ouranon aneōigota). Second perfect active participle of επι τον υιον του αντρωπου anoigō with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah 64:1) and as it was later illustrated in the death of Stephen (Acts 7:56). There is a quotation from Genesis 28:12., Jacob‘s vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both “the Son of God” as Nathanael said and “the Son of Man” (epi ton huion tou anthrōpou) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob‘s Ladder. “I am the Way,” Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person. [source]
Aorist active indicative of κυκλοω kukloō old verb from κυκλος kuklos (cycle, circle). See Acts 14:20 for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19), in which he drew so sharply their own picture. How long dost thou hold us in suspense? Literally, “Until when dost thou lift up our soul?” But what do they mean by this metaphor? Αιρω Airō is common enough to lift up the eyes (John 11:41), the voice (Luke 17:13), and in Psalm 25:1; Psalm 86:4 (Josephus, Ant. III. ii. 3) we have “to lift up the soul.” We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. If thou art the Christ Condition of first class assumed to be true for the sake of argument. Tell us plainly Conclusion with ειπον eipon rather than the usual ειπε eipe as if first aorist active imperative like λυσον luson The point is in “plainly” Jesus declined to use the word Χριστος Christos (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John 6:14.). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark 14:61.; Matthew 26:63.), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now. [source]
Imperfect active of ακολουτεω akoloutheō “was following,” picturesque and vivid tense, with associative instrumental case τωι Ιησου tōi Iēsou Another disciple Correct text without article ο ho (genuine in John 18:16). Peter‘s companion was the Beloved Disciple, the author of the book (John 21:24). Was known unto the high priest Verbal adjective from γινωσκω ginōskō to know (Acts 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. “The account of what happened to Peter might well seem to be told from the point of view of the servants‘ hall” (Sanday, Criticism of the Fourth Gospel, p. 101). Entered in with Jesus Second aorist active indicative of the double compound συνεισερχομαι suneiserchomai old verb, in N.T. here and John 6:22. With associative instrumental case. Into the court It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mark 14:66 (Matthew 26:69; Luke 22:55). Apparently Annas had rooms in the official residence of Caiaphas. [source]
Pilate knew that Jesus was from Galilee (Luke 23:6.). He is really alarmed. See a like question by the Jews in John 8:25. Gave him no answer See same idiom in John 1:22. Αποκρισις Apokrisis (old word from αποκρινομαι apokrinomai) occurs also in Luke 2:47; Luke 20:26. The silence of Jesus, like that before Caiaphas (Mark 14:61; Matthew 26:63) and Herod (Luke 23:9), irritates the dignity of Pilate in spite of his fears. [source]
Genitive absolute of second aorist active participle of ειπον eipon to say. Standing by Perfect active (intransitive) participle of παριστημι paristēmi (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. Struck Jesus with his hand Late word ραπισμα rapisma is from ραπιζω rapizō to smite with a rod or with the palm of the hand (Matthew 26:67). It occurs only three times in the N.T. (Mark 14:65; John 18:22; John 19:3), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. “He gave Jesus a slap in the face.” Cf. 2 Corinthians 11:20. So As Jesus had done in John 18:21, a dignified protest in fact by Jesus. [source]
This staggering and sudden thrust expects an affirmative answer by the use of ουκ ouk not μη mē as in John 18:17, John 18:25, but Peter‘s previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (John 18:10) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark 14:71; Matthew 26:73). Peter was in dire peril now of arrest himself for attempt to kill. Straightway As in Matthew 26:74 while Luke has παραχρημα parachrēma (Luke 22:60). Mark (Mark 14:68, Mark 14:72) speaks of two crowings as often happens when one cock crows. See Matthew 26:34 for αλεκτωρ alektōr (cock). That was usually the close of the third watch of the night (Mark 13:35), about 3 a.m. Luke 22:61 notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning‘s beautiful sonnets on “The Look”. [source]
Compound of ουκ ouk and ουν oun and is clearly ironical expecting an affirmative answer, only here in the N.T., and in lxx only in A text in 2Kings 5:23. Thou sayest that In Matthew 27:11; Mark 15:2; Luke 23:3, συ λεγεις su legeis clearly means “yes,” as συ ειπας su eipas (thou saidst) does in Matthew 26:64 (= “I am,” εγω ειμι egō eimi in Mark 14:62). Hence here οτι hoti had best be taken to mean “because”: “Yes, because I am a king.” Have I been born Perfect passive indicative of γενναω gennaō The Incarnation was for this purpose. Note repetition of εις τουτο eis touto (for this purpose), explained by ινα μαρτυρησω τηι αλητειαι hina marturēsō tēi alētheiāi (that I may bear witness to the truth), ινα hina with first aorist active subjunctive of μαρτυρεω martureō Paul (1 Timothy 6:13) alludes to this good confession when Christ bore witness (μαρτυρησαντος marturēsantos) before Pilate. Jesus bore such witness always (John 3:11, John 3:32; John 7:7; John 8:14; Revelation 1:5). [source]
First aorist active indicative of λαμβανω lambanō and μαστιγοω mastigoō (from μαστιχ mastix whip). For this redundant use of λαμβανω lambanō see also John 19:6. It is the causative use of μαστιγοω mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω periballō). In a purple garment Old adjective πορπυρεος porphureos from πορπυρα porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
Connect with messenger, which better suits depart; not with thorn, which would be a confusion of metaphor, a stake buffeting. For the verb, meaning to strike with the fist, see Matthew 26:67; Mark 14:65; 1 Peter 2:20. Compare Job 2:5, Job 2:7, where the Septuagint has ἅψαι touchand ἔπαισε smotei0. [source]
Lit. “from my right hand.” The usual formula is ἐν δεξίᾳ . The genitive indicates moving from the right hand and taking the seat. The meaning is, “be associated with me in my royal dignity.” Comp. Daniel 7:13, Daniel 7:14, and the combination of the Psalm and Daniel in Christ's words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22. [source]
Prohibition with αισχυνω mē and present passive imperative of εν τωι ονοματι τουτωι aischunō Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark 14:68). See the words of Jesus in Mark 8:38 and Paul‘s in 2 Timothy 1:12. Peter is not ashamed now. In this name Of Christian as in Mark 9:41, “because ye are Christ‘s.” [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
The clouds are frequently used in the descriptions of the Lord's second coming. See Daniel 7:13; Matthew 24:30; Matthew 26:64; Mark 14:62. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see Psalm 97:2; Psalm 18:11; Nahum 1:3; Isaiah 19:1. [source]
Futuristic present middle indicative of ερχομαι erchomai a reminiscence of Daniel 7:13 (Theodotion). “It becomes a common eschatological refrain” (Beckwith) as in Mark 13:26; Mark 14:62; Matthew 24:30; Matthew 26:64; Luke 21:27. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration” (Vincent). [source]
The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark 14:66). This is here the outer court, “which is without the temple” (την εχωτεν του ναου tēn exōthen tou naou), outside of the sanctuary, but within the ιερον hieron where the Gentiles could go (carrying out the imagery of the Jerusalem temple). [source]