Luke 22:35-71
Without purse ( ατερ βαλλαντιου ). Money bag or purse. Old word, but in the N.T. only in Luke (10:4; 12:33; 22:35ff.).Wallet ( πηρας ). See on Mt 10:10.
Lacked ye anything ( μη τινος υστερησατε; ). Answer No expected ( ουθενος below). Ablative case after υστερεω.
Buy a sword ( αγορασατω μαχαιραν ). This is for defence clearly. The reference is to the special mission in Galilee (Lu 9:1-6; Mr 6:6-13; Mt 9:35-11:1). They are to expect persecution and bitter hostility (Joh 15:18-21). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.
Lord, behold, here are two swords ( κυριε ιδου μαχαιρα ωδε δυο ). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mr 14:47; Mt 26:51f.; Lu 22:50f.; Joh 18:10f.). Then Jesus will say: "For all that take the sword shall perish with the sword" (Mt 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: "It is enough" ( Hικανον εστιν ). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.
As his custom was ( κατα το εθος ). According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.
At the place ( επ του τοπου ). The place of secret prayer which was dear to Jesus.
Pray that ye enter not into temptation ( προσευχεσθε μη εισελθειν εις πειρασμον ). "Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation." It is real "temptation" here, not just "trial." Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Mt 6:13. Jesus repeats this warning in verse 46.
About a stone's throw ( ωσε λιθου βολην ). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him.
Kneeled down ( θεις τα γονατα ). Second aorist active participle from τιθημ. Mr 14:35 says "fell on the ground" and Mt 26:39 "fell on his face." All could be true at different moments.
Prayed ( προσηυχετο ). Imperfect middle, was praying, kept on praying.
If thou be willing ( ε βουλε ). This condition is in the first petition at the start.
Be done ( γινεσθω ). Present middle imperative, keep on being done, the Father's will.
An angel ( αγγελος ). The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Mt 4:11). Here the angel comes during the conflict.
In an agony ( εν αγωνια ). It was conflict, contest from αγων. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before.
As it were great drops of blood ( ωσε θρομβο αιματος ). Thick, clotted blood. An old word ( θρομβο ) common in medical works, but here only in the N.T. This passage (verses 43, 44) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.
Sleeping for sorrow ( κοιμωμενους απο της λυπης ). Luke does not tell of the three turnings of Jesus to the trusted three for human sympathy.
Why sleep ye? ( Τ καθευδετε; ). This reproach Luke gives, but not the almost bitter details in Mr 14:37-42; Mt 26:40-46).
Went before them ( προηρχετο ). Imperfect middle. Judas was leading the band for he knew the place well (Joh 18:2).
With a kiss ( φιληματ ). Instrumental case. Jesus challenges the act of Judas openly and calls it betrayal, but it did not stop him.
What would follow ( το εσομενον ). Article and the future middle participle of ειμ, to be.
Shall we smite with a sword? ( ε παταξομεν εν μαχαιρηι; ). Note ε in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of εν. They had the two swords already mentioned (22:38).
His right ear ( το ους αυτου το δεξιον ). Mark 14:47; Mt 26:51 do not mention "right," but Luke the Physician does. Joh 18:10 follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.
Suffer us thus far ( εατε εως τουτου ). Present active imperative of εαω, to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act.
He touched his ear and healed him ( αψαμενος του οτιου ιασατο αυτον ). Whether Jesus picked up the piece of the ear and put it back is not said. He could have healed the wound without that. This miracle of surgery is given alone by Luke.
As against a robber? ( ως επ ληιστην; ). They were treating Jesus as if he were a bandit like Barabbas.
But this is your hour ( αλλ' αυτη εστιν υμων η ωρα ). So Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But "the power of darkness" ( η εξουσια του σκοτους ), had its turn. A better day will come. The might, authority of darkness.
Into the high priest's house ( εις την οικιαν του αρχιερεως ). Luke alone mentions "the house." Though it is implied in Mr 14:53; Mt 26:57.
Followed ( ηκολουθε ). Imperfect, was following, as Mt 26:58; Joh 18:15. Curiously Mr 14:54 has the aorist.
When they had kindled a fire ( περιαψαντων πυρ ). Genitive absolute, first aorist active participle of περιαπτω, an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire.
And had sat down together ( κα συνκαθισαντων ). Genitive absolute again. Note συν- (together), all had taken seats around the fire.
Peter sat in the midst of them ( εκαθητο ο Πετρος μεσος αυτων ). Imperfect tense, he was sitting, and note μεσος, nominative predicate adjective with the genitive, like Joh 1:26, good Greek idiom.
In the light ( προς το φως ). Facing ( προς ) the light, for the fire gave light as well as heat. Mr 14:65 has "warming himself in the light," John (Joh 18:18, 25) "warming himself."
Looking steadfastly ( ατενισασα ). Favourite word in Luke (4:20, etc.) for gazing steadily at one.
This man also ( κα ουτος ). As if pointing to Peter and talking about him. The other Gospels (Mr 14:67; Mt 26:69; Joh 18:25) make a direct address to Peter. Both could be true, as she turned to Peter.
I know him not ( ουκ οιδα αυτον ). Just as Jesus had predicted that he would do (Lu 22:34).
After a little while another ( μετα βραχυ ετερος ). Mt 26:71 makes it after Peter had gone out into the porch and mentions a maid as speaking as does Mr 14:69, while here the "other" ( ετερος ) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter's denial is very blunt, "I am not."
After the space of about one hour ( διαστασης ωσε ωρας μιας ). Genitive absolute with second aorist active participle feminine singular of διιστημ. This classical verb in the N.T. is used only by Luke (22:59; 24:51; Ac 27:28). It means standing in two or apart, about an hour intervening.
Confidently affirmed ( διισχυριζετο ). Imperfect middle, he kept affirming strongly. An old verb ( δια, ισχυριζομα ), to make oneself strong, to make emphatic declaration. In the N.T. only here and Ac 12:15.
For he is a Galilean ( κα γαρ Γαλιλαιος εστιν ). Mt 26:73 makes it plain that it was his speech that gave him away, which see.
I know not what thou sayest ( ουκ οιδα ο λεγεις ). Each denial tangles Peter more and more.
While he yet spake ( ετ λαλουντος αυτου ). Genitive absolute. Peter could hear the crowing all right.
The Lord turned ( στραφεις ο κυριος ). Second aorist passive participle of στρεφω, coming verb. Graphic picture drawn by Luke alone.
Looked upon Peter ( ενεβλεψεν τω Πετρω ). Ingressive aorist active indicative of ενβλεπω, an old and vivid verb, to glance at.
Remembered ( υπεμνησθη ). First aorist passive indicative of υπομιμνησκω, common verb to remind one of something ( υπο giving a suggestion or hint). The cock crowing and the look brought swiftly back to Peter's mind the prophecy of Jesus and his sad denials. The mystery is how he had forgotten that warning.
And he went out and wept bitterly ( κα εξελθων εξω εκλαυσεν πικρως ). A few old Latin documents omit this verse which is genuine in Mt 26:75. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist ( εκλαυσεν ), he burst into tears. "Bitter" is a common expression for tears in all languages and in all hearts.
That held ( ο συνεχοντες ). See on 8:45; 19:43 for this verb συνεχω. Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin.
Mocked ( ενεπαιζον ). Imperfect active, were mocking, inchoative, began to mock, to play like boys.
And beat him ( δεροντες ). Present active participle of δερω, to flay, tan, or hide. Literally, "beating."
Blindfolded ( περικαλυψαντες ). First aorist active participle of περικαλυπτω, old verb, to put a veil around. In the N.T. only here and Mr 14:65. See Mr 14:65; Mt 26:67f. for further discussion.
Many other things ( ετερα πολλα ). These are just samples.
As soon as it was day ( ως εγενετο ημερα ). Mr 15:1 (Mt 27:1) has "morning."
The assembly of the people ( το πρεσβυτεριον του λαου ). The technical word for "the eldership" (from πρεσβυτερος, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and Ac 22:5 of the Sanhedrin. In 1Ti 4:14 Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mr 15:1) and all three groups are at this meeting. Luke's language (both chief priests and scribes, τε ... κα ) seems to apply the word πρεσβυτεριον to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented.
Into their council ( εις το συνεδριον αυτων ). The place of the gathering is not given, but Jesus was led into the council chamber.
If thou art the Christ ( Ε συ ε ο Χριστος ). The Messiah, they mean. The condition is the first class, assuming it to be true.
If I tell you ( Εαν υμιν ειπω ). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mr 15:1; Mt 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mr 14:64; Mt 26:66).
Ye will not believe ( ου μη πιστευσητε ). Double negative with the aorist subjunctive, strongest possible negative. So as to verse 68.
The Son of man ( ο υιος του ανθρωπου ). Jesus really answers their demand about "the Messiah" by asserting that he is "the Son of man" and they so understand him. He makes claims of equality with God also which they take up.
Art thou the Son of God? ( Συ ουν ε ο υιος του θεου; ). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God).
Ye say ( Hυμεις λεγετε ). Just a Greek idiom for "Yes" (compare "I am" in Mr 14:62 with "Thou has said" in Mt 26:64).
For we ourselves have heard ( αυτο γαρ ηκουσαμεν ). They were right if Jesus is not what he claimed to be. They were eternally wrong for he is the Christ, the Son of man, the Son of God. They made their choice and must face Christ as Judge.
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