Mark 14:44

δεδώκει. No augment, as often (Mark 15:7; Mark 15:10; Mark 16:9; Luke 6:48, etc.). The omission is not rare in class. Grk, partly for convenience, but chiefly for sound. It is most freq. in compounds.

ὁ παραδιδούς. He who was betraying Him.

σύσσημον. A sign previously arranged, a concerted signal or token (A.V., R.V.); more definite than σημεῖον (Mark 13:4), which Mt. has here. The word occurs nowhere else in N.T. and is rare in LXX. The Sanhedrin did not wish to be embarrassed by arresting disciples, who would have little influence without their Master (Mark 14:27), and hence the necessity for a token by which He could be distinguished from them. Jn omits it; see on John 18:5. The reports of so exciting a scene, with such rapid action and in imperfect light, would be sure to differ considerably. But it is not likely that the kiss is a fiction. Few details in history have made such an impression on men’s minds.

φιλήσω. The meaning “kiss” is common in class. Grk and in LXX., but in N.T. it is used only of Judas; φίλημα is used of the “kiss of peace” in Paul and 1 Peter.

αὐτός ἐστιν. He is the man. Cf. Luke 24:21.

κρατήσατε αὐτόν. See on Mark 3:21; Mark 6:17.

ἀπάγετε�. Cf. Mark 14:53; Mark 15:16; Acts 12:19. Ἀπάγω frequently has the meaning of “arrest,” “take before a tribunal,” “put in prison” (Hdt. Plat. Dem. and also in papyri). For his own sake Judas would be anxious that there should be no failure; he could never face the Master again. Moreover he knew that Jesus possessed mysterious powers, and that hitherto he had always escaped; Mark 3:6; Mark 11:18; Luke 4:30; John 7:44-45; John 8:59; John 10:39; John 11:53; John 11:57; John 12:19. That Judas had warned the men whom he led of Christ’s supernatural power is not probable; but there was the possibility of rescue. Latin versions differ widely in their rendering of ἀσφαλῶς: caute (Vulg.), firmissime (f), diligenter (d), cum omni sollicitudine and cum monitione (some MSS. of Vulg.). Nearly all have ducite, but more accurately abducite (q).