846
XVIII. 1. ΤΑΥΤΑ εἰπὼν 6 ᾿Ιησοῦς ἐξῆλθε σὺν τοῖς μαθηταῖς
a vi. 1. b 2 Kings a x xxiii. 6. εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ. cMt. . παραδιδοὺς αὐτὸν, τὸν τόπον : XXViii. 12. ο τή η όλ, μετὰ τῶν μαθητῶν αὐτοῦ. 3. d vii. 32.
αὐτοῦ "πέραν τοῦ ᾿ χειμάρρου τῶν Κέδρων,ὶ ὅπου ἦν κῆπος, eis ὃν
2. det δὲ καὶ ᾿Ιούδας, 6 ὅτι πολλάκις ° συνήχθη ὁ ᾿Ιησοῦς ἐκεῖ ε > > , π a a ‘ ὁ οὖν Ιούδας λαβὼν τὴν σπεῖραν, καὶ
> ~ a ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων “bmypéras, ἔρχεται ἐκεῖ μετὰ
1 twv Κεδρων in ΝΕΒΟΙΙΧΓ, Orig. Chrys. Cyr.-Alex. Tr.W.H.R. [ερ. 2 Sam. xv.
2313
τον KeSpov in ΝΤ, Ti.; του Κεδρων in A(S)A, vet. lat. vulg. Meyer, Weiss,
Holtzmann, who understand it as = pv? black, a name frequently given to
streams. “If the original reading was του Κεδρων it is easy to understand how each of the two corruptions came to be substituted for it by copyists knowing only
Greek.” Sanday. ing δέ, but to the secon. καί, the effect being something like: ‘* While the world knew Thee not, though I knew Thee, these on their part knew”... . Similarly Westcott; ‘it serves to co- ordinate the two main clauses.... The force of it is as if we were to say: Two facts are equally true; it is true that the world knew Thee not; it is true that these knew that Thou didst send me.’’ May the καί not be intended to connect this clause with the preceding ὅτι . . . κόσμον, and to mark the con- trast between the love that was in God before the foundation of the world and the world’s ignorance of Him, and especially of His love? But “I knew Thee and these knew,” etc. They did not know God directly as Christ did, but they knew they could accept Him as the Revealer of God. And to them who were willing to receive my message, because they knew I was sent by Thee, I made known Thy name and will make it known by my death (Weiss) and by sending the Spirit of truth (Westcott). The end in view in this manifestation by Christ was that the love with which the Father had loved the Son might rest on the disciples. ἵνα ἡ ἀγάπη ἣν ἠγάπησάς pe. The construction is found in Eph. i. 4, and is frequent in the classics ; ἡ κρίσις ἣν ἐκρίθη, Lysias; τῇ νίκῃ ἣν ἐνίκησε, Arrian.—See Kypke. kayo ἐν αὐτοῖς. This is the end and crown of all. That He should desire this intimate communion with men, and should seek above all else to live in and through His disciples, is surprising proof of His love. CHAPTER XVIII. — Friedrich Spitta (Zur Geschichte und Litteratur des Ur- christentums, i. 157 ff.) believes that the second section of this chapter has been ac- cidentally dislocated, and that its original order was as follows: (1) 12, 13, Jesus
is brought to Annas; (2) 19-23, He is examined before the high priest; (3) 24, 14, He is passed on to Caiaphas; (4) 15-18, 25-27, the triple denial of Peter; (5) 28, Jesus is sent to the Praetorium.
But this arrangement also has its difficulties. It requires us to suppose that Caiaphas had come to the house of Annas and conducted the examination recorded in 10-23, and that when it is said that Annas sent the prisoner to Caiaphas, after this examination, it is only meant that he sent Him to the house or palace of Caiaphas where the Sanhedrim sat.
Vv. 1-12. The arrest of Fesus.—Ver. 1. Having finished His prayer and His discourse, Jesus ἐξῆλθε, “‘ went out”’ from the city, as is suggested by πέραν τοῦ χειμάρρου, “to the other side of the torrent,” cf. vi. I. χείμαρρος sc. χειµάρ- poos ποταμός, a stream that flows in winter, a torrent ; of Jabbok, Gen. xxxii. 35; of Kidron, 2 Sam. xv. 23. τῶν Κέδρων, “the Kidron,” described in Henderson’s Palestine, 90. ὅπου Hv κῆπος ‘‘where was a garden,” in Mark xiv. 32, described as χωρίον (a country place, or estate), and called Γεθσημανῆ. The owner was probably a friend οί Jesus. Into this garden He went with His disciples—Ver. 2. 78a δὲ καὶ *lovdas. ‘And Judas also knew the place, because Jesus and His disciples had frequently assembled there” on previous visits to Jerusalem, Lk. xx1. 37. This is inserted to account for what follows, and to remind the reader of the voluntariness of the surrender. There was no attempt to escape or hide.— Ver. 3. ὁ οὖν Ιούδας λαβὼν τὴν σπεῖραν καὶ . . . ὑπηρέας. σπεῖρα (Spira, anything rolled up or folded together), a Roman cohort (Polyb., xi. 23, 1) or tenth