KJV: And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
YLT: And having taken Peter, and the two sons of Zebedee, he began to be sorrowful, and to be very heavy;
Darby: And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and deeply depressed.
ASV: And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled.
| παραλαβὼν | having taken with [Him] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Πέτρον | Peter |
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Parse: Noun, Accusative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| δύο | two |
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Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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| υἱοὺς | sons |
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Parse: Noun, Accusative Masculine Plural Root: υἱός Sense: a son. |
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| Ζεβεδαίου | of Zebedee |
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Parse: Noun, Genitive Masculine Singular Root: Ζεβεδαῖος Sense: a fisherman of Galilee, the father of the apostles James the Great and John, and the husband of Salome. |
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| ἤρξατο | He began |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| λυπεῖσθαι | to be sorrowful |
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Parse: Verb, Present Infinitive Middle or Passive Root: λυπέω Sense: to make sorrowful. |
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| ἀδημονεῖν | deeply distressed |
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Parse: Verb, Present Infinitive Active Root: ἀκηδεμονέω Sense: to be troubled, great distress or anguish, depressed. |
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Greek Commentary for Matthew 26:37
Taking along, by his side (παρα parȧ), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. [source]
(αδημονειν adēmonein) is of doubtful etymology. There is an adjective αδημος adēmos equal to αποδημος apodēmos meaning “not at home,” “away from home,” like the German unheimisch, unheimlich. But whatever the etymology, the notion of intense discomfort is plain. The word αδημονειν adēmonein occurs in P.Oxy. II, 298,456 of the first century a.d. where it means “excessively concerned.” See note on Philemon 2:26 where Paul uses it of Epaphroditus. Moffatt renders it here “agitated.” The word occurs sometimes with απορεω aporeō to be at a loss as to which way to go. The Braid Scots has it “sair putten-aboot.” Here Matthew has also “to be sorrowful” (λυπεισται lupeisthai), but Mark (Mark 14:33) has the startling phrase greatly amazed and sore troubled (εκταμβεισται και αδημονειν ekthambeisthai kai adēmonein), a “feeling of terrified surprise.” [source]
(εκταμβεισται και αδημονειν ekthambeisthai kai adēmonein), a “feeling of terrified surprise.” [source]
Reverse Greek Commentary Search for Matthew 26:37
Matthew 26:37 has “sorrowful and sore troubled.” See note on Matt. about αδημονειν adēmonein Mark alone uses εχταμβεισται exthambeisthai (here and in Mark 9:15). There is a papyrus example given by Moulton and Milligan‘s Vocabulary. The verb ταμβεω thambeō occurs in Mark 10:32 for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. “Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations” (Swete). “He learned from what he suffered,” (Hebrews 5:8) and this new experience enriched the human soul of Jesus. [source]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]
So again (Phlippians 1:5, Phlippians 1:7, Phlippians 1:8). Was sore troubled (αδημονων adēmonōn). Periphrastic imperfect again (repeat ην ēn) of the old word αδημονεω adēmoneō either from an unused αδημων adēmōn (α a privative and δημος dēmos away from home, homesick) or from αδημων αδησαι adēmōnδιοτι ηκουσατε οτι ηστενησε adēsai (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matthew 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” (ηστενησε dioti ēkousate hoti ēsthenēse), “because ye heard that he fell sick” (ingressive aorist). He was sick Ingressive aorist, “he did become sick.” Nigh unto death (παραπλησιος paraplēsion thanatōi). Only example in N.T. of this compound adverbial preposition (from the adjective paraplēsios) with the dative case. [source]
Periphrastic imperfect again (repeat ην ēn) of the old word αδημονεω adēmoneō either from an unused αδημων adēmōn The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matthew 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” (ηστενησε dioti ēkousate hoti ēsthenēse), “because ye heard that he fell sick” (ingressive aorist). [source]