4/3.
30. Καὶ ᾿ὑμνήσαντες ἐξῆλθον εἷς τὸ ὄρος τῶν ἐλαιῶν. λέγει αὐτοῖς 6 “Ingots, “Πάντες ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν
353
31. τότε ο Mk. xiv. 26 (absol. as here).
τῇ νυκτὶ ταύτῃ. Ὑέγραπται γάρ, ‘ Πατάξω τὸν ποιμένα, καὶ διασκορ-
πισθήσεται] τὰ πρόβατα τῆς ποίµνης.᾽
µε, προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν.”
32. μετὰ δὲ τὸ ἐγερθῆναί 33. ᾽Αποκριθεὶς δὲ 6 Πέτρος
lol , εἶπεν αὐτῷ, “Ei kal? πάντες σκανδαλισθήσονται ἐν gol, ἐγὼ οὐδέποτε
σκανδαλισθήσοµαι.”
3 , ~ , ‘ Pp ἀλέ ~ ‘ a , 2
-ἐν ταύτῃ τῇ VUKTL, πρὶν ” ἀλέκτορα φωνῆσαι, τρὶς ἀπαρνήσῃ µε. , να ες / (κε Ἀ / 8, ὢ ον > ,
35. Λεγει αὐτῷ ο Πέτρος, “ Kav δέῃη µε σὺν σοι ἀποθανεῖν, οὗ µή σε
> , 32 ἀπαρνήσομαι.
Ὁμοίως καὶ πάντες ot μαθηταὶ εἶπον.
34. "Eby αὐτῷ 6 Ιησοῦς, ''᾽Αμὴν λέγω σοι, ὅτι p νετ. 74.
fk. xiv. 30, 68. Lk. xxii. 34,60. John xiii. 38; xviii.
1 διασκορπισθησονται in SABCIL2. The sing. a correction.
2 «at omitted in most uncials.
wine is impossible. Hence such com- ments as those of Bengel and Meyer, to the effect that καινὸν points to a new kind of wine (‘novitatem dicit plane singularem,” Beng.), serve no purpose. They turn poetry into prose, and pathos into bathos.
The remarkable transaction narrated in vy. 26-29 was an acted parable pro- claiming at once the fact and the epoch- making significance of the approaching passion. It sets in a striking light the personality of Jesus; His originality, His tenderness, His mastery of the situa- tion, His consciousness of being through His life and His death the inaugurator of a new era.—Was Judas present? Who can tell? Lk.’s narrative seems to imply that he was. Mt. and Mk. give no sign. They cannot have regarded his absence as of vital importance.
Vv. 30-46. Gethsemane (Mk. xiv. 26-42, Lk. xxii. 39-46).—Ver. 30. ὑμνήσαντες. With this participle, referring to the last act within the supper chamber—the sing- ing of the paschal hymn (the Hallel, part 2, Ps. 115-118, or possibly a new song, Grotius)—we pass without, and after talk between Jesus and the disciples, arising out of the situation, arrive at the scene of another sacred memory of the passion eve. If, as is said (Lightfoot, Hor. Heb.), it was required of Jews that they should spend passover night in Jeru- salem, the spirit of Jesus led Him else- where—towards the Mount of Olives, to the garden of the agony.—Ver. 31. τότε, then, on the way through the valley be- tween the city and Olivet, the valley of Jehoshaphat (Kedron), suggestive of pro- phetic memories (Joel iii., Zech. xiii., xiv.), leading up, as well as the present situation, to the topic.—zavres, all ; one
false-hearted, all without exception weak. —év ἐμοὶ, in what is to befal me.—év τῇ ν.τ. So near is the crisis, a matter of hours. The shadow of Gethsemane is beginning to fail on Christ’s own spirit, and He knows how it must fare with men unprepared for what is coming.— γέγραπται γάρ: in Zech. xiii. 7, freely reproduced from the Hebrew.—Ver. 32 predicts a brighter future to alleviate the gloom. The Shepherd will yet again go before His flock (προάξω, pastoris more, Grotius), leading {πεπι.---εἰςτ.Γαλιλαίαν, the place of reunion. This verse is want- ing in the Fayum Fragment, which Harnack regards as a sign of its great antiquity. Resch, Agrapha, p. 495.— Ver. 33. εἶ πάντες σκανδαλισθήσονται, if, or although, all shall be offended; the future implies great probability of the case supposed ; Peter is willing to concede the likelihood of the assertion in reference to all the rest.—éya® οὐδέποτε, I, never, vehemently spoken and truly, so far as he knows himself ; sincere in feeling, but weaker than he is aware of.—Ver. 34. ἐν. 7. T. ν., repetition of statement in ver. 31, with added emphasis (ἀμὴν, etc.), and = never ? this night I tell γοι.-- πρὶν ἀλέ- κτορα φωνῆσαι: more exact specifica- tion of the time to make the statement more impressive = before the dawn.— ἀλέκτωρ, poetic form for ἀλεκτρυών. This fowl not mentioned in O. T.; probably introduced into Palestine after the exile, possibly from Babylon (Benzinger, pp. 38, 94). Not allowed to be kept in Jeru- salem according to Lightfoot, but this is contradicted by others (Schéttgen, Winsche). In any case the prohibition would not apply to the Romans. Though no hens had been in Jerusalem, Jesus might have spoken the words to mark