Matthew 26:53

ἄρτι placed after παραστήσει μοι on the evidence of אBL against the other important uncials, in which it precedes παρακαλέσαι. The omission of ἢ before δώδεκα gives the classical idiom. Here AC and a large majority of MSS. retain ἢ against אBDL.

53. δοκεῖς ὅτι οὐ δύναμαι … καὶ παραστήσει. The form of the sentence is Aramaic, the real subject of the whole sentence being ὁ πατήρ: a regular Greek construction would express the thought of παρακαλέσαι by a participle or by a conditional clause. But though the form is irregular it throws into emphasis the certainty that the prayer would be granted. ‘Can I not summon my Father to my aid as an ally in my extremity, and swiftly He will draw up by my side twelve legions of angels against the single maniple of the Roman guard.’ παρακαλεῖν and παριστάναι are both military terms: cp. Hdt. XVII. 158, ἐτολμήσατε ἐμὲ σύμμαχον παρακαλέοντες ἐλθεῖν, advocantes socium, ‘Summoning me to be your ally.’ For παριστάναι cp. Polyb. III. 72. 9, τοὺς ἱππεῖς διελὼν ἐφʼ ἑκάτερον παρέστησε τὸ κέρας, ‘posted them,’ &c., and Hdt. VIII. 80, ἔδεε γὰρ ὅτε οὐκ ἑκόντες ἔθελον ἐς μάχην κατίστασθαι, ἀέκοντας παραστήσασθαι. For the omission of ἢ after πλείω, the usual Attic construction, cp. Plato, Apol. Socr., p. 17, ἔτη γεγονὼς πλείω ἑβδομήκοντα. So also in Latin, ‘plus septima ducitur æstas,’ Verg. Georg. IV. 207. For the neuter pl. πλείω (instead of πλεῖον), standing independent of the construction, see Lob. Phryn, p. 410, where several instances are given of constructive laxity in the case of numerals, e.g. οὐσίᾳ πλεῖον ἢ δέκα ταλάντων, Dem. c. Aphob. II. 341; ὑπὲρ τετρακισχίλιοι ὄντες, Joseph. Ant. XVIII. 1. 871. But none of the instances there given precisely meet this case.

δώδεκα λεγεῶνας κ.τ.λ. It is characteristic of this gospel that the authority and kingly majesty of Jesus should be suggested at a moment when every hope seemed to have perished.

λεγεῶνας. One of the few Latin words in this gospel, perhaps used with a special reason, as in the case of κῆνσον (ch. Matthew 22:17). Here probably the intention was to preserve the very term used by Jesus. The word might be suggested by the sight of the maniple (σπεῖρα) of the Roman soldiers; see note above.