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An Exegetical Analysis of ἀπέχει in Mark 14:41
This exegetical study of the interpretation of ἀπέχει in Mark 14:41 is based on a b-greek discussion from June 4, 2001. The initial contribution notes the textual appearance of ἀπέχει as a potential one-word clause. It then introduces Gundry’s interpretation, which suggests that ἀπέχει in Mark 14:41 should be understood in the same spatial sense as in Mark 7:6 (a quotation from Isaiah 29:13 LXX). Gundry posits that Mark is depicting the spatial movement of the betrayer (ὁ παραδιδούς) from a distant location (ἀπέχει) to a near one (ἤγγικεν). This interpretation, Gundry argues, provides explanatory force for the ironic command καθεύδετε τὸ λοιπόν (continue sleeping), implying that the betrayer has not yet arrived and remains at a distance.
The central exegetical issue surrounding ἀπέχει in Mark 14:41 is its precise meaning and contextual function, particularly given its concise presentation and immediate proximity to ἤγγικεν (“has drawn near”). The ambiguity of the verb ἀπέχω (which can mean “to be distant,” “to have received in full,” or “to be enough”) combined with its potentially ironic or decisive rhetorical placement, has led to a variety of scholarly interpretations. These range from literal spatial indications, to expressions of completion or sufficiency, and even to more metaphorical readings involving divine judgment. The challenge lies in reconciling the seemingly contradictory implications of distance and imminent arrival within a single statement, while also considering the broader theological and narrative context of Gethsemane.
Greek text (Nestle 1904):
Καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς· καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε· ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν.
Key differences with SBLGNT (2010):
- Nestle 1904 reads ἦλθεν ἡ ὥρα (aorist active indicative, “the hour came”).
- SBLGNT 2010 reads ἔρχεται ἡ ὥρα (present active indicative, “the hour is coming”).
Textual Criticism (NA28) and Lexical Notes
The textual variant concerning the verb describing “the hour” is significant. The NA28 (Novum Testamentum Graece, 28th edition) text, which represents a critical consensus, prefers the present tense ἔρχεται ἡ ὥρα over the aorist ἦλθεν ἡ ὥρα. This preference for the present tense (“the hour is coming”) may subtly alter the temporal nuance following ἀπέχει, emphasizing an ongoing or imminent arrival rather than a completed one, though the core meaning of ἀπέχει itself remains a point of contention.
Lexical analysis of ἀπέχω reveals a broad semantic range:
- BDAG (A Greek-English Lexicon of the New Testament and Other Early Christian Literature): Identifies several primary senses for ἀπέχω:
- to have in full, receive in full (e.g., Matthew 6:2).
- to be distant, be far from (e.g., Luke 7:6; 15:20). This is the sense favored by Gundry for Mark 14:41.
- to be enough, be sufficient (e.g., Louw & Nida 59.47, cited in the discussion, suggesting “to mark the point at which the duration of a state or process is enough”). This idiomatic usage aligns with interpretations of “it’s okay” or “enough!”.
- KITTEL (Theological Dictionary of the New Testament, TDNT): The entry for ἀπέχω in Kittel’s TDNT comprehensively surveys its usage in Greek literature and the Septuagint, elucidating its various semantic fields including “to be distant” and “to receive in full.” While not always offering a definitive interpretation for every specific New Testament occurrence, Kittel’s work provides the broader linguistic and theological context for understanding the potential nuances of ἀπέχω, which informs the divergent interpretations presented for Mark 14:41.
A highly divergent proposal, noted in the discussion, suggests that ἀπέχει derives not from ἀπέχω but from ἀποξέω (“to pour out”), rendering it as “It’s poured out!” Grammatically, this reading posits a 3rd person singular imperfect active, understood passively. However, this interpretation faces significant challenges, including an active verb conveying a passive meaning and the use of a less common verb (ἀποξέω) where ἐκχέω would be more typical for “pouring out.”
Translation Variants with Grammatical & Rhetorical Analysis
Several distinct interpretations of ἀπέχει emerge from the scholarly discussion, each with its own grammatical and rhetorical implications:
- Spatial Distance: This interpretation views ἀπέχει as meaning “He is far away” or “He is distant.” Grammatically, it is understood as a 3rd person singular present active indicative of ἀπέχω in its spatial sense. Rhetorically, it is argued to provide an ironic justification for the disciples’ continued sleep—they can rest because the betrayer is not yet close. A significant challenge lies in the rhetorical effectiveness of stating “He is far away” immediately before “He has drawn near” (ἤγγικεν), which creates a stark contradiction in a very concise textual space.
- Sufficiency or Completion: This approach understands ἀπέχει idiomatically as “It is enough,” “It is sufficient,” or “It’s okay.” Grammatically, it functions as an impersonal 3rd person singular present active indicative, signifying a state of completion or termination. Rhetorically, this interpretation suggests a decisive declaration by Jesus, signaling the end of the period of prayer and agonizing in Gethsemane. It serves as a call to action, marking a shift from contemplation to confrontation. This reading aligns well with the immediate transition to “the hour has come.”
- Finality and Resolve: Building on the idea of sufficiency, this interpretation suggests ἀπέχει signifies “It is settled,” “There is no turning back,” or that “The account is closed.” Grammatically, it remains a 3rd person singular present active indicative of ἀπέχω, conveying a strong sense of finality. Rhetorically, this emphasizes Jesus’ resolute acceptance of his fate and the divine plan. It underscores the irrevocability of the “hour that has come” and prepares the disciples for immediate action.
Conclusions and Translation Suggestions
The ambiguity of ἀπέχει in Mark 14:41 renders it a notorious exegetical crux. While the proposal linking it to ἀποξέω presents significant linguistic and grammatical challenges, the interpretations centered on ἀπέχω as either “to be distant” or “to be enough/sufficient/complete” remain the most plausible. Given the immediate context of the betrayer’s arrival and the declaration that “the hour has come,” an understanding of ἀπέχει as a statement of finality or completion, signaling a dramatic transition in the narrative, holds significant rhetorical force. It marks the end of Jesus’ agonizing prayer and the beginning of his passion. The textual critical preference for ἔρχεται (“is coming”) further emphasizes the immediacy of the impending event following Jesus’ declaration.
- “Continue sleeping and resting. Enough! The hour is coming; look, the Son of Man is betrayed into the hands of sinners.”
This translation adopts the sense of sufficiency and completion, indicating that the time for Gethsemane’s struggle is over and a new phase is immediately imminent. - “Continue sleeping and resting. It is finished. The hour is coming; look, the Son of Man is betrayed into the hands of sinners.”
This conveys a strong sense of finality and resolution, aligning with Jesus’ acceptance of the divine will and the irrevocable nature of the impending events. - “Continue sleeping and resting. He is still distant? No, the hour is coming! Look, the Son of Man is betrayed into the hands of sinners.”
This translation attempts to capture the perceived irony and dramatic shift if one interprets ἀπέχει as “he is distant,” immediately contradicted by the arrival of the betrayer, suggesting a rhetorical re-evaluation of the situation. This requires more explicit editorial intervention for clarity.
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