And he comes the third time, and said to them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.
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EXPOSITORY (ENGLISH BIBLE)And he cometh the third time.—We may note St. Mark’s omission of the third repetition of the prayer.
It is enough.—Peculiar to St. Mark, and probably noting the transition from the half-reproachful permission, “Sleep on now, and take your rest,” to the emphatic and, as it were, startled exclamation, “the hour is come.”
Is betrayed.—The tense, as in St. Matthew, is present, “is at this moment being betrayed.”
See on Lu 22:39-46.See Poole on "Mark 14:32"
and saith unto them, sleep on now, and take your rest; which words are spoken ironically:
it is enough; or "the end is come"; as the Syriac and Arabic versions render it, of watching and praying:
the hour is come, behold the son of man is betrayed into the hands of sinners; both Jews and Gentiles, by one of his own disciples; See Gill on Matthew 26:45.And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners.
EXEGETICAL (ORIGINAL LANGUAGES)Mark 14:41. ἀπέχει, “it is 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 interpretation, 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 ὥρα, as if it were ἦλθε καὶ ἀπ. ἡ ὥ. = the hour (of my passion) is come and calls you and me away from this scene. Most modern commentators accept the rendering, “it is enough”. 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.
 Authorised Version.41. the third time] The Temptation of the Garden divides itself, like that of the Wilderness, into three acts, following close on one another.
Sleep on now] for ever if ye will. The words are spoken in a kind of gentle irony and sorrowful expostulation. The Golden Hour for watching and prayer was over.
it is enough] Their wakefulness was no longer needed.Mark 14:41. Καὶ ἔρχεται, and He cometh) The third departure [Mark 14:39, “He went away”] is taken for granted, as well as the third offering of the same prayer.—καθεύδετε, sleep on) Matthew 26:45, note.—ἀπέχει, it is enough) Sleep has its turn [the office which it sustains] by this time fully served: now there is another business before us [And though ye do not regard my efforts to awaken and rouse you, yet your rest is being (must now be) broken.—V. g.]Verse 41. - And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough (ἀπέχει); the hour is come. Some have thought that our Lord here uses the language of irony. But it is far more consistent with his usual considerate words to suppose that, sympathizing with the infirmity of his disciples, he simply advised them, now that his bitter agony was over, to take some rest during the brief interval that remained. It is enough. Some commentators have thought that the somewhat difficult Greek verb (ἀπέχει) would be better rendered, he is at a distance; as though our Lord meant to say, "There is yet time for you to take some rest. The betrayer is some distance off." Such an interpretation would require a full. stop between the clause now rendered, "it is enough," and the clause, "the hour is come;" so that the passage would read, "Sleep on now, and take your rest; he (that is, Judas) is yet a good way off." Then there would be an interval; and then our Lord would rouse them up with the words, "The hour is come; behold, the Son of man is betrayed into the hands of sinners." This interpretation all hangs upon the true rendering of the word ἀπέχει, which, although it might be taken to. mean "he," or "it is distant," is nevertheless quite capable of the ordinary interpretation, "it sufficeth." According to the high authority of Hesychius, who explains it by the words ἀπόχρη and ἐξαρκεῖ, it seems safer on the whole to accept the ordinary meaning, "It is enough."
Peculiar to Mark. In this impersonal sense the word occurs nowhere else in the New Testament. Expositors are utterly at sea as to its meaning.
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