The word [Greek: apechei] in St. Mark xiv. 41 has proved a stumbling-block. The most obvious explanation is probably the truest. After a brief pause[397], during which the Saviour has been content to survey in silence His sleeping disciples;--or perhaps, after telling them that they will have time and opportunity enough for sleep and rest when He shall have been taken from them;--He announces the arrival of 'the hour,' by exclaiming, [Greek: Apechei],--'It is enough;' or, 'It is sufficient;' i.e. _The season for repose is over._ But the 'Revisers' of the second century did not perceive that [Greek: apechei] is here used impersonally[398]. They understood the word to mean 'is fully come'; and supplied the supposed nominative, viz. [Greek: to telos][399]. Other critics who rightly understood [Greek: apechei] to signify 'sufficit,' still subjoined 'finis.' The Old Latin and the Syriac versions must have been executed from Greek copies which exhibited,--[Greek: apechei to telos]. This is abundantly proved by the renderings _adest finis_ (f),--_consummatus est finis_ (a); from which the change to [Greek: apechei to telos KAI he hora] (the reading of D) was obvious: _sufficit finis et hora_ (d q); _adest enim consummatio; et_ (ff^{2} _venit_) _hora_ (c); or, (as the Peshitto more fully gives it), _appropinquavit finis, et venit hora_[400]. Jerome put this matter straight by simply writing _sufficit_. But it is a suggestive circumstance, and an interesting proof how largely the reading [Greek: apechei to telos] must once have prevailed, that it is frequently met with in cursive copies of the Gospels to this hour[401]. Happily it is an 'old reading' which finds no favour at the present day. It need not therefore occupy us any longer. As another instance of ancient Glosses introduced to help out the sense, the reading of St. John ix. 22 is confessedly [Greek: hina ean tis auton homologesei Christon]. So all the MSS. but one, and so the Old Latin. So indeed all the ancient versions except the Egyptian. Cod. D alone adds [Greek: einai]: but [Greek: einai] must once have been a familiar gloss: for Jerome retains it in the Vulgate: and indeed Cyril, whenever he quotes the place[402], exhibits [Greek: ton Christon einai]. Not so however Chrysostom[403] and Gregory of Nyssa[404]. Sec. 6.