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Luke 22

1

Now the feast of unleavened bread drew nigh, which is called the Passover.

2

And the chief priests and scribes sought how they might kill him; for they feared the people.

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3

Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

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And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

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And they were glad, and covenanted to give him money.

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And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

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Then came the day of unleavened bread, when the passover must be killed.

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And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.

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And they said unto him, Where wilt thou that we prepare?

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And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.

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And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?

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And he shall shew you a large upper room furnished: there make ready.

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And they went, and found as he had said unto them: and they made ready the passover.

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And when the hour was come, he sat down, and the twelve apostles with him.

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And he said unto them, With desire I have desired to eat this passover with you before I suffer:

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For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

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And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:

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18

For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

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And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.

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Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

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But, behold, the hand of him that betrayeth me is with me on the table.

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And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

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23

And they began to enquire among themselves, which of them it was that should do this thing.

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And there was also a strife among them, which of them should be accounted the greatest.

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And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

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But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

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For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

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Ye are they which have continued with me in my temptations.

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And I appoint unto you a kingdom, as my Father hath appointed unto me;

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That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

31

And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:

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But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

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And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.

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And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

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And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

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Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

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For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

38

And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

39

And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

40

And when he was at the place, he said unto them, Pray that ye enter not into temptation.

41

And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,

42

Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

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And there appeared an angel unto him from heaven, strengthening him.

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And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

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And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

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And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

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And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

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But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

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When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

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And one of them smote the servant of the high priest, and cut off his right ear.

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And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

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Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

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When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

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Then took they him, and led him, and brought him into the high priest’s house. And Peter followed afar off.

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And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

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But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

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And he denied him, saying, Woman, I know him not.

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And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.

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And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilean.

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And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.

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And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.

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And Peter went out, and wept bitterly.

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And the men that held Jesus mocked him, and smote him.

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And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?

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And many other things blasphemously spake they against him.

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And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

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Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:

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And if I also ask you, ye will not answer me, nor let me go.

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Hereafter shall the Son of man sit on the right hand of the power of God.

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Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

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And they said, What need we any further witness? for we ourselves have heard of his own mouth.

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Luke 22

The Passover's approach coincides with Satan's entry into Judas — the opportune time of 4:13 has arrived. Jesus' I have eagerly desired to eat this Passover with you before I suffer frames the Last Supper as the intentional last meal. Luke's distinctive account includes two cups and the this-cup-is-the-new-covenant-in-my-blood institution. The betrayal announcement produces the argument about greatness — immediately rebuked by the who-is-greater-the-one-at-the-table-or-the-one-who-serves teaching and the you-will-sit-on-thrones-judging-the-twelve-tribes promise. Simon's name is spoken twice: Satan has asked to sift you as wheat, but I have prayed for you that your faith may not fail; when you have turned back, strengthen your brothers. Gethsemane is set in prayer (Father, if you are willing, take this cup from me; yet not my will, but yours be done), attended by an angel who strengthens Jesus and produced sweat like drops of blood. The arrest — Judas's kiss, the ear healed, the this is your hour when darkness reigns — leads to Peter's three denials synchronized by the look Jesus gives him across the courtyard. The Sanhedrin trial produces the I will not answer your conditions / from now on the Son of Man will be seated at the right hand of the mighty God declaration that the Sanhedrin interprets as blasphemy.

Luke 22:67

If you are the Messiah, tell us. Jesus answered, if I tell you, you will not believe me — if you are the Messiah, tell us: the question is designed as a trap. If Jesus claims messiahship, they have the blasphemy charge; if he denies it, they lose the crowd. If I tell you, you will not believe me: the diagnosis of the hearers' condition — the answer is already determined by the askers' disposition.

Luke 22:68

And if I asked you, you would not answer — and if I asked you a question, you would not answer: the same failure of genuine engagement that characterized the John's-baptism exchange. The Sanhedrin's refusal to engage honestly is the ground for Jesus' refusal to give the direct answer they want.

Luke 22:65

And they said many other insulting things to him — many other insulting things: the comprehensive abuse. The summary communicates that what is recorded is a representative selection of the full extent of the mistreatment.

Luke 22:66

At daybreak the council of the elders of the people, both the chief priests and the teachers of the law, met together, and Jesus was led before them — at daybreak: the formal Sanhedrin session requires daylight. The council of elders (presbyterion), chief priests, and teachers of the law — the complete Sanhedrin. Jesus was led before them: the formal trial.

Luke 22:69

But from now on, the Son of Man will be seated at the right hand of the mighty God — from now on (apo tou nyn, from this moment): the eschatological moment is now, not merely future. The Son of Man seated at the right hand of the mighty God: Daniel 7:13 and Psalm 110:1 combined — the humiliated prisoner is making the most exalted possible claim about his eschatological position.

Luke 22:70

They all asked, are you then the Son of God? He replied, you say that I am — are you then the Son of God: the direct question that follows from the Son of Man claim. You say that I am (hymeis legete hoti egō eimi, you yourselves are saying that I am): the indirect affirmation that fulfills the legal requirement without the direct claim they want to use against him.

Luke 22:71

Then they said, why do we need any more testimony? We have heard it from his own lips — why do we need any more testimony: the Sanhedrin's conclusion. We have heard it from his own lips: the self-testimony that they interpret as blasphemy. The trial is concluded — the verdict is reached before any examination of the evidence.

Luke 22:6

He consented, and watched for an opportunity to hand Jesus over to them when no crowd was present — he consented (exōmologēsen, agreed, undertook): the commitment to the betrayal. Watched for an opportunity (ezētei eukairan, was seeking the right moment): the patient surveillance for the moment when the crowd protection was absent. When no crowd was present: the condition for the arrest — the people's protection requires a private, nighttime arrest.

Luke 22:7

Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed — the day of Passover preparation: the specific day within the festival sequence when the lambs are slaughtered. The Passover lamb that had to be sacrificed (edei thyesthai, it was necessary to sacrifice) communicates the theological necessity — what is about to happen with Jesus is set within the framework of what the Passover lamb anticipated.

Luke 22:8

Jesus sent Peter and John, saying, go and make preparations for us to eat the Passover — Peter and John sent ahead: the two closest disciples commissioned for the Passover preparation. The specific assignment communicates Jesus' intentional celebration of the Passover before his death.

Luke 22:9

Where do you want us to prepare for it? they asked — the disciples' question about the location communicates that Jesus has not yet told them. The where is the practical question for which Jesus has an answer that involves foreknowledge.

Luke 22:10

He replied, as you enter the city, a man carrying a jar of water will meet you. Follow him to the house he enters — the man carrying a jar of water: the identifying sign that was either pre-arranged or known through divine foreknowledge. In the ancient world, women carried water in jars; a man carrying a jar would be conspicuous.

Luke 22:11

And say to the owner of the house, the Teacher asks: where is the guest room where I may eat the Passover with my disciples? — the Teacher asks: the password-identification. The guest room (katalyma): the same word as the inn/guest room where there was no space at the birth (2:7) — the bookend is probably intentional.

Luke 22:12

He will show you a large room upstairs, all furnished. Make preparations there — a large upper room, furnished: the prepared space. The making preparations is the Passover readiness — the lamb, the unleavened bread, the bitter herbs, the wine.

Luke 22:13

They left and found things just as Jesus had told them. So they prepared the Passover — found things just as Jesus had told them: the verification of the foreknowledge. The preparation is completed — the stage is set for the Last Supper.

Luke 22:14

When the hour came, Jesus and his apostles reclined at the table — when the hour came (hē hōra, the appointed hour): the eschatological significance of the timing. Jesus and his apostles reclined: the Passover reclining posture communicating the free people's posture (slaves stood; free people reclined). The last supper is the Passover of free people.

Luke 22:15

And he said to them, I have eagerly desired to eat this Passover with you before I suffer — I have eagerly desired (epithymia epethumēsa, with desire I have desired): the Hebraic intensification. This Passover with you before I suffer: the specific Passover as the occasion for the passion. The suffering is anticipated and accepted — this is the appointed Passover.

Luke 22:16

For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God — I will not eat it again until: the abstinence from the future Passover meals and the anticipation of the eschatological Passover in the kingdom. The Passover finds fulfillment in the kingdom — the Exodus liberation is completed in the final liberation.

Luke 22:17

After taking the cup, he gave thanks and said, take this and divide it among you — the cup given first in Luke is the Passover cup. Take this and divide it among you: the sharing of the cup before the words of institution communicate the Passover's communal character.

Luke 22:18

For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes — the Nazarite-like abstinence from the cup until the kingdom comes: the anticipation of the messianic banquet when the abstinence will be ended. The fruit of the vine communicates the Passover wine; the kingdom of God comes is the eschatological completion.

Luke 22:19

And he took bread, gave thanks and broke it, and gave it to them, saying, this is my body given for you; do this in remembrance of me — took bread, gave thanks, broke it, gave it: the fourfold Eucharistic action of the feeding miracles and the Emmaus recognition. This is my body given for you: the specific application of the bread to Jesus' body about to be given on the cross. Do this in remembrance of me: the community's ongoing re-enactment of the Passover in the new covenant framework.

Luke 22:20

In the same way, after the supper he took the cup, saying, this cup is the new covenant in my blood, which is poured out for you — this cup is the new covenant in my blood: the Jeremiah 31:31–34 new covenant established through the blood that will be poured out. The new covenant language places the Last Supper within the prophetic trajectory from the old covenant to the new.

Luke 22:21

But the hand of him who is going to betray me is with mine on the table — the betrayal announcement at the table communicates both Jesus' foreknowledge and the scandal of the traitor's proximity. With mine on the table: the shared table is the depth of the betrayal.

Luke 22:22

The Son of Man will go as it has been decreed. But woe to that man who betrays him — as it has been decreed: the divine necessity of the passion does not remove the traitor's responsibility. Woe to that man: the judgment on the betrayer is not eliminated by the divine foreordination. Both the divine necessity and the human accountability are affirmed simultaneously.

Luke 22:23

They began to question among themselves which of them it might be who would do this — the disciples' mutual questioning communicates the absence of an obvious candidate — no one knows who it is. The questioning produces the following argument about greatness.

Luke 22:24

A dispute also arose among them as to which of them was considered to be greatest — at the Last Supper, during the announcement of the betrayal, the disciples argue about greatness: the low point of their understanding. The argument about greatness at the moment of Jesus' self-giving is the most glaring contrast in the Gospel.

Luke 22:25

Jesus said to them, the kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors — the Gentile model: the kings who lord it over (kurieousin, exercise lordship) their people. Those who exercise authority call themselves Benefactors (Euergetai): the honorific title that Hellenistic rulers claimed while exercising power over their subjects.

Luke 22:26

But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves — you are not to be like that: the kingdom's inversion. The greatest like the youngest (neotateros, the one of lowest status): the reversal of hierarchy. The one who rules like the one who serves: the serving is the ruling.

Luke 22:27

For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves — the rhetorical question: the one at the table is greater by every social evaluation. But I am among you as the one who serves (ho diakonōn): Jesus identifies himself with the serving position, not the honored-guest position. The incarnation is the Lord at the table who serves.

Luke 22:28

You are those who have stood by me in my trials — stood by me in my trials (peirasmois): the disciples' faithfulness through the persecution and opposition of the ministry. The trials are the ongoing tests that Jesus has faced, not merely the wilderness temptation.

Luke 22:29

And I confer on you a kingdom, just as my Father conferred one on me — I confer (diatithemai, covenant, assign): the kingdom covenant made with the disciples. Just as my Father conferred one on me: the delegated kingdom — the Father gave to the Son, the Son gives to the disciples.

Luke 22:30

So that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel — eat and drink at my table: the eschatological banquet at which the disciples will be honored guests (the reversal of the serving position). Sit on thrones judging the twelve tribes: the judicial authority over Israel in the consummated kingdom.

Luke 22:31

Simon, Simon, Satan has asked to sift all of you as wheat — Simon, Simon: the personal address with the double name communicating urgency. Satan has asked (exētēsato, demanded, claimed): the Satan who demanded Job is now demanding Simon. To sift all of you as wheat: the violent, disorienting process of separating grain from chaff.

Luke 22:32

But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers — but I have prayed for you: the specific intercessory prayer for Simon. That your faith may not fail: the prayer does not prevent the denial but addresses the faith's ultimate survival. When you have turned back (epistrepsas, when you return): the anticipated return after the denial. Strengthen your brothers: the post-denial commission.

Luke 22:35

Then Jesus asked them, when I sent you without purse, bag or sandals, did you lack anything? Nothing, they answered — the recall of the mission provisions: when you were sent without purse, bag, or sandals, did you lack anything? Nothing: the disciples' experience of the kingdom's provision during the first mission confirms that the minimal-provision approach worked.

Luke 22:36

He said to them, but now if you have a purse, take it, and also a bag; and if you don't have a sword, sell your cloak and buy one — but now: the change in conditions. Take a purse, a bag, and a sword: the new mission context requires new preparation. The sword instruction is the most challenging: is it literal or metaphorical? The disciples' response (here are two swords) and Jesus' response (it is enough) suggests that two swords for twelve disciples is not a military strategy but a symbolic sufficiency.

Luke 22:37

It is written: and he was numbered with the transgressors; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment — Isaiah 53:12 citation: he was numbered with the transgressors. The passion narrative is the fulfillment of the Suffering Servant — Jesus is about to be counted among the criminals (crucified between two robbers).

Luke 22:38

The disciples said, see, Lord, here are two swords. That is enough, he replied — here are two swords: the disciples' literal interpretation. That is enough (hikanon estin): possibly a dismissal of the sword discussion rather than a statement that two swords are sufficient for the task. The conversation ends.

Luke 22:39

Jesus went out as usual to the Mount of Olives, and his disciples followed him — as usual: the Olivet pattern established in 21:37. The disciples followed him: the communal retreat to the place of prayer.

Luke 22:40

On reaching the place, he said to them, pray that you will not fall into temptation — on reaching the place: Gethsemane, the garden on the Mount of Olives. Pray that you will not fall into temptation: the Lord's Prayer petition (11:4) applied to the specific crisis that is about to arrive.

Luke 22:41

He withdrew about a stone's throw beyond them, knelt down and prayed — withdrew about a stone's throw: the spatial separation for the private prayer. Knelt down (theis ta gonata): Luke's specification of the kneeling posture — the prostration of supplication.

Luke 22:42

Father, if you are willing, take this cup from me; yet not my will, but yours be done — Father: the intimate address. If you are willing, take this cup: the genuine human desire to avoid the passion — the fully human Jesus who does not seek suffering. Yet not my will, but yours be done: the voluntary alignment of the human will with the divine will. The consent of the one who will be betrayed.

Luke 22:43

An angel from heaven appeared to him and strengthened him — an angel appeared and strengthened him (enischyōn auton, imparting strength to him): Luke's unique detail of the angelic strengthening in Gethsemane. The one who drove out demons and healed the sick receives the ministry of an angel in his moment of greatest distress.

Luke 22:44

And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground — being in anguish (en agōnia, in agony): the intensity of the Gethsemane prayer. Prayed more earnestly (ektenesteron proseucheto, prayed with greater intensity). His sweat was like drops of blood falling to the ground: the extreme physical stress of the prayer — a rare medical phenomenon (hematidrosis) under extreme emotional distress.

Luke 22:45

When he rose from prayer and went back to the disciples, he found them asleep, exhausted from sorrow — asleep, exhausted from sorrow (apo tēs lypēs, from grief): Luke's explanation of the disciples' sleep. The sorrow that should have kept them awake has overwhelmed them. The grief is genuine — the disciples are not callous but overwhelmed.

Luke 22:46

Why are you sleeping? he asked them. Get up and pray so that you will not fall into temptation — why are you sleeping: the gentle rebuke. Get up and pray so that you will not fall into temptation: the same instruction as verse 40 — the temptation that is coming requires prayerful preparation, not exhausted sleep.

Luke 22:47

While he was still speaking a crowd came up, and the man called Judas, one of the Twelve, was leading them. He approached Jesus to kiss him — while he was still speaking: the immediacy of the betrayer's arrival. Judas, one of the Twelve, was leading them: the pastoral identification. Approached Jesus to kiss him: the kiss of greeting turned into the sign of betrayal.

Luke 22:48

But Jesus asked him, Judas, are you betraying the Son of Man with a kiss? — Judas: the personal address. Are you betraying the Son of Man with a kiss: the direct question that identifies what is happening. The kiss as the sign of betrayal is the most intimate expression of the most profound disloyalty.

Luke 22:49

When Jesus's followers saw what was going to happen, they said, Lord, should we strike with our swords? — the followers' question about the swords communicates the two-swords discussion from verse 36: they are literal, and the disciples are ready to use them.

Luke 22:50

And one of them struck the servant of the high priest, cutting off his right ear — one of them (Peter, named in John 18:10): the sword used. Struck the servant of the high priest, cutting off his right ear: the specific injury to the high priest's specific servant.

Luke 22:51

But Jesus answered, no more of this! And he touched the man's ear and healed him — no more of this: the immediate halt to the violence. He touched the man's ear and healed him: the only miracle in the passion narrative — Jesus heals the last person he touches before his arrest. The physician of Galilee heals his captor's servant.

Luke 22:52

Then Jesus said to the chief priests, the officers of the temple guard, and the elders, who had come for him, am I leading a rebellion, that you have come with swords and clubs? — the question to the arrest party: am I a rebel (lēstēn, a bandit, an insurrectionist) that you come with weapons? The question exposes the disproportionate response.

Luke 22:53

Every day I was with you in the temple courts, and you did not lay a hand on me. But this is your hour — when darkness reigns — every day I was in the temple: the public presence that made arrest possible and was not used. But this is your hour (hē hōra hymōn): the appointed moment of the powers of darkness. The darkness reigns: the night of the arrest is the darkness that the light has come to overcome.

Luke 22:54

Then seizing him, they led him away and took him into the house of the high priest. Peter followed at a distance — they led him away to the high priest's house: the first venue of the trials. Peter followed at a distance (apo makrothen, from far away): the distance is both spatial and spiritual — the one who declared readiness to die follows from a safe remove.

Luke 22:55

And when some there had kindled a fire in the middle of the courtyard and had sat down together, Peter sat down with them — the fire in the courtyard: the nighttime warmth around which the servants and guards gather. Peter sat down with them: the integration into the courtyard crowd that sets up the recognition.

Luke 22:56

A servant girl saw him seated there in the firelight. She looked closely at him and said, this man was with him — the servant girl's recognition: in the firelight, she saw Peter and associated him with Jesus. This man was with him: the first identification.

Luke 22:57

But he denied it. Woman, I don't know him, he said — the first denial: Woman (gynai, the conventional address), I don't know him. The I don't know him is the direct reversal of the relationship he declared — I am ready to die with you.

Luke 22:58

A little later someone else saw him and said, you also are one of them. Man, I am not, Peter replied — a little later, someone else: the second recognition. Man, I am not: the denial escalates from I don't know him to I am not one of them.

Luke 22:33

But he replied, Lord, I am ready to go with you to prison and to death — I am ready to go with you to prison and to death: Peter's declaration of ultimate loyalty. The willingness to die for Jesus is the sincerest declaration — and will be tested within hours.

Luke 22:60

Peter replied, man, I don't know what you're talking about! Just as he was speaking, the rooster crowed — man, I don't know what you're talking about: the third denial. Just as he was speaking, the rooster crowed: the simultaneity of the denial and the rooster's crow.

Luke 22:61

The Lord turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him: before the rooster crows today, you will disown me three times — the Lord turned and looked straight at Peter: the most devastating moment in the denial narrative. Jesus and Peter are in the same space; Jesus' look is the wordless communication. Then Peter remembered the word: the look triggers the memory of the prediction.

Luke 22:62

And he went outside and wept bitterly — went outside and wept bitterly: the departure from the courtyard into the night and the bitter weeping. The weeping is genuine grief — the realization of what he has done communicates the repentance that the prayer at his reinstatement will complete.

Luke 22:63

The men who were guarding Jesus began mocking and beating him — the mockery and beating during the night before the trials: the physical abuse and the derision that anticipates the passion narrative's pattern.

Luke 22:64

They blindfolded him and demanded, prophesy! Who hit you? — the blindfold and the who-hit-you demand: the mockery of the prophetic claim. If you are a prophet, tell us who struck you. The irony is complete — the one who knows all things is being mocked for the knowledge his captors refuse to believe he possesses.

Luke 22:59

About an hour later another asserted, certainly this fellow was with him, for he is a Galilean — about an hour later: the third recognition after an hour-long interval. Certainly a Galilean: the accent identifies the regional origin. The Galilean accent betrays the northern identity that connects him to the Galilean Jesus.

Luke 22:34

Jesus answered, I tell you, Peter, before the rooster crows today, you will deny three times that you know me — before the rooster crows today: the specific timing. You will deny three times that you know me: the specific prediction that Peter cannot prevent by his declaration of willingness.

Luke 22:1

Now the Festival of Unleavened Bread, called the Passover, was approaching — the Passover and Festival of Unleavened Bread: the annual commemoration of the Exodus liberation. The approaching festival is the timeline for the passion narrative — everything that follows happens within the Passover framework.

Luke 22:2

And the chief priests and the teachers of the law were looking for some way to get rid of Jesus, for they were afraid of the people — looking for some way to get rid of Jesus: the conspiracy in progress. They were afraid of the people: the popular protection of Jesus that has prevented arrest throughout the temple week. The Passover crowds in Jerusalem are the threat to the Sanhedrin's plan.

Luke 22:3

Then Satan entered Judas, called Iscariot, one of the Twelve — then Satan entered Judas: Luke's theological explanation of the betrayal. Satan entered communicates the spiritual agency behind the human decision — the same Satan who left Jesus after the wilderness temptation at an opportune time (4:13) has found his moment through Judas. One of the Twelve: the identification that makes the betrayal most painful.

Luke 22:4

And Judas went to the chief priests and the officers of the temple guard and discussed with them how he might betray Jesus — Judas went to the chief priests and temple officers: the initiative is entirely Judas'. He does not wait to be recruited but approaches the Sanhedrin with the offer. How he might betray Jesus: the practical mechanism to be worked out.

Luke 22:5

They were delighted and agreed to give him money — they were delighted (echarēsan, they rejoiced): the conspiracy's joy at the offer. Agreed to give him money: the payment is established — thirty pieces of silver in Matthew.