| 3. Linguistic Exegesis The clause opens with the resumptive frame ho oun Ioudas {ὁ οὖν Ἰούδας | ho oun Ioudas}, where the article and inferential particle link the scene to what has gone before while bringing Judas to the front as the narrative subject. The participle labon {λαβὼν | la-bṓn} ‘having taken’ is circumstantial and antecedent in time to the main verb erchetai {ἔρχεται | ér-khe-tai} ‘he comes’, so the sequence presents the gathering of the party as completed before the approach. The twin prepositional phrases ek tōn archiereon kai ek tōn Pharisaion {ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν Φαρισαίων | ek tōn ar-khi-e-ré-ōn kai ek tōn Pha-ri-saí-ōn} create parallel sources, pairing chief priests and Pharisees as coordinated origins of the arresting force. The placement of hypēretas {ὑπηρέτας | hy-pē-ré-tas} after those phrases keeps the personnel linked to that source structure rather than treating them as an independent crowd. The adverb ekei {ἐκεῖ | e-keî} points back to the known location, giving the movement a deictic force. Finally, meta phanon kai lampadon kai hoplōn {μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων | metà pha-nṓn kai lam-pá-dōn kai hó-plōn} uses meta with three genitive plurals to express accompaniment; the escalating list of lanterns, torches, and weapons intensifies the scene from covert movement to armed confrontation. The rendering preserves the participial sequence and the final accompaniment chain while reshaping the clause order in English for clarity and natural flow. |