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Joh_13:30-31. Λαβὼν οὖν ] connecting with Joh_13:27. With ἐξῆλθεν εὐθύς begins the fulfilment of the command of Christ, given in Joh_13:27. How erroneous therefore is Hengstenberg’s statement, in spite of the εὐθύς : he went away first at the close of the meal! Before the ἐξῆλθεν the supper, indeed, is said to have its place, and Judas to have taken part in it!
ἦν δὲ νύξ ] The meal had begun in the evening, and—when one considers also the time consumed in the feet-washing—had already advanced into the night. This conclusion of the narrative respecting Judas presents, unsought, something full of horror, and precisely in this simplest brevity of expression something that profoundly lays hold of the imagination. Comp. Luk_22:53. With ὅτε οὖν ἐξῆλθε begins a fresh break in the narrative. To omit οὖν (see critical notes), and to connect these words with ἦν δὲ νύξ (Chrysostom, Theophylact, Euth. Zigabenus, and several others, including Bengel, Paulus, Ewald), has against it, apart from the critically certified οὖν , the considerations that the following λέγει would stand very abruptly,[132] ὍΤΕ ἘΞῆΛΘΕ itself would be very superfluous, and the deeper emphasis of the mere ἮΝ ΔῈ ΝΎΞ at the close would be lost.
[132] Ewald supposes that “by an old mistake” ὅτε οὗν ἐξῆλθεν had dropped out before λέγει . But such is the reading of Cyril only.