4Ι. Kai ἔρχεται τὸ τρίτον, καὶ λέγει αὐτοῖς, “΄ Καθεύδετε τὸ }
ἀπέχει' ἦλθεν ἡ ὥρα: ἰδού, παραδίδοται
42. ἐγείρεσθε,
43. Καὶ εὐθέως, ἔτι αὐτοῦ λαλοῦντος, παραγίνεται Ιούδας, eis
440 KATA MAPKON λοιπὸν καὶ ἀναπαύεσθε. ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν. ἄγωμεν : ἰδού, 6 παραδιδούς µε ἤγγικε.͵
b Ch. x
dv? τῶν δώδεκα, καὶ μετ αὐτοῦ ὄχλος πολὺς ὃ μετὰ μαχαιρῶν καὶ
ro, John ξύλων, παρὰ τῶν ἀρχιερέων καὶ τῶν γραμµατέων καὶ τῶν πρεσβυτέρων.
xi. 57 (omission 44. of aug- ment:
usual in
᾿δεδώκει δὲ 6 παραδιδοὺς αὐτὸν σύσσημον αὗτοῖς, λέγων, “Ὃν ἂν Φιλήσω, αὐτός ἐστι" κρατήσατε αὐτόν, καὶ ἀπαγάγετε" ἀσφαλῶς,'
N. T.). 45. Καὶ ἐλθών, εὐθέως προσελθὼν αὐτῷ λέγει, “ Ῥαββί, ῥαββί5 :’΄
1 το is found in BAZ; omitted in CDL (Tisch. retains, W.H. in brackets).
2 Omit ων NABCDLZ.
3 s$BL omit πολυς found in CDA (comes from Mt.).
4 amayete in BDL.
.-he agony into three acts, but he reports the words spoken by Jesus in prayer only in the first. Mt. gives the prayer of Jesus in the second act, as well as in the first, generalising in the third, where he repeats the formula here used by Mk.: τὸν αὐτὸν λόγον elrrav.—Ver. 40. καταβαρυνόµενοι, “their eyes were very heavy’; R. V., weighed down with irresistible sleep.—xaraBaptve, here and occasionally in the Sept. =the more usual καταβαρέω (from the simple verb βαρέω comes BeBapynpévor in Τ.Ε.).--καὶ οὐκ ἤδεισαν, etc.: this remark recalls the experience of the same three on the hill of transfiguration (cf. ix. 6). But in the earlier instance the reference is to the stupidity produced by sleep, here probably to shame on account of unseasonable sleep. They felt that they ought to have kept awake during their Master’s hour of trial, and knew not how to excuse them- selves. —Ver. 41. ἀπέχει, “itis enough,” A. V.=sufficit in Vulgate; one of the puzzling words in Mk.’s vocabulary to which many meanings have been given. Beza, in doubt as to Jerome’s interpreta- tion, was satisfied at last by a quotation from Anacreon coming into his mind, in which the poet, giving instructions to a painter for the portrait of his mistress, concludes: ἀπέχει. βλέπω γὰρ αὐτήν: τάχα, κηρέ, καὶ λαλήσεις--'' Enough! the girl herself I view: so like, ’twill soon be speaking, too”. Elsner and Raphel follow Beza. Kypke dissents and renders: ἀπέχει, ἦλθεν ἡ Spa, as if it were ἦλθε καὶ ἀπ. ἡ =the hour (of my passion) is come and calls you and me away from this scene. Most modern
5 Ῥαββει once only in NBCDLA.
commentators accept the rendering, “ it isenough”. Vide an interesting note in Field’s Otium Nor. The meaning is: I have conquered in the struggle; I need your sympathy no longer; you may sleep now if you will.
Vv. 43-02. The apprehension (Mt. xxvi. 47-56, Lk. xxii. 47-53).—Ver. 43. εὐθὺς, etc. (ἰδοὺ in Mt.), straightway, even while He is speaking, appears Judas, who is carefully defined by sur- name and position as one of the Twelve. At what point of time the traitor left the company on his nefarious errand is not in- dicated. According to Weiss (in Meyer) the evangelist conceives of Judas as going with the rest to Gethsemane and stealing away from the nine, after the three had been taken apart, having now satisfied himself as to the Master’s whereabouts.—apa τ. ἀρχ., etc.: παρὰ goes along with παραγίνεται, and im- plies that Judas and those with him had an official commission from the authorities, the three classes of whom are carefully specified.—Ver. 44. δεδώ- wet: the pluperfect, but without augment, vide Winer, § xii. Ο.---σύσσημον (neuter of adjective cvoonpos: σύν,σμα): a sign previously agreed on (σημεῖον in Mt.), a late word severely condemned by Phrynichus, p. 418, here only in N. T.
In Sept. for DJ an “ensign” (Is. v. 26).
--ἀσφαλῶς may mean either: lead Him away with an easy mind (He will not attempt escape), or: lead, etc., cautiously, carefully— He may slip out of your hands as He has done before (Lk. iv. 30). Judas was just the kind of man to have