Luke 22:41-71

22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ¹  this cup ²  away from me. Yet not my will but yours ³  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ⁴  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ⁵  22:45 When ⁶  he got up from prayer, he came to the disciples and found them sleeping, exhausted ⁷  from grief. 22:46 So ⁸  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ⁹ 

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹⁰  and the man named Judas, one of the twelve, was leading them. He walked up ¹¹  to Jesus to kiss him. ¹²  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ¹³  22:49 When ¹⁴  those who were around him saw what was about to happen, they said, “Lord, should ¹⁵  we use our swords?” ¹⁶  22:50 Then ¹⁷  one of them ¹⁸  struck the high priest’s slave, ¹⁹  cutting off his right ear. 22:51 But Jesus said, ²⁰  “Enough of this!” And he touched the man’s ²¹  ear and healed ²²  him. 22:52 Then ²³  Jesus said to the chief priests, the officers of the temple guard, ²⁴  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ²⁵  22:53 Day after day when I was with you in the temple courts, ²⁶  you did not arrest me. ²⁷  But this is your hour, ²⁸  and that of the power ²⁹  of darkness!”

Jesus’ Condemnation and Peter’s Denials

22:54 Then ³⁰  they arrested ³¹  Jesus, ³²  led him away, and brought him into the high priest’s house. ³³  But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, ³⁴  seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter ³⁵  denied it: “Woman, ³⁶  I don’t know ³⁷  him!” 22:58 Then ³⁸  a little later someone else ³⁹  saw him and said, “You are one of them too.” But Peter said, “Man, ⁴⁰  I am not!” 22:59 And after about an hour still another insisted, ⁴¹  “Certainly this man was with him, because he too is a Galilean.” ⁴²  22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ⁴³  while he was still speaking, a rooster crowed. ⁴⁴  22:61 Then ⁴⁵  the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ⁴⁶  how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. ⁴⁷ 

22:63 Now ⁴⁸  the men who were holding Jesus ⁴⁹  under guard began to mock him and beat him. 22:64 They ⁵⁰  blindfolded him and asked him repeatedly, ⁵¹  “Prophesy! Who hit you?” ⁵²  22:65 They also said many other things against him, reviling ⁵³  him.

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ⁵⁴  Then ⁵⁵  they led Jesus ⁵⁶  away to their council ⁵⁷  22:67 and said, “If ⁵⁸  you are the Christ, ⁵⁹  tell us.” But he said to them, “If ⁶⁰  I tell you, you will not ⁶¹  believe, 22:68 and if ⁶²  I ask you, you will not ⁶³  answer. 22:69 But from now on ⁶⁴  the Son of Man will be seated at the right hand ⁶⁵  of the power ⁶⁶  of God.” 22:70 So ⁶⁷  they all said, “Are you the Son of God, ⁶⁸  then?” He answered ⁶⁹  them, “You say ⁷⁰  that I am.” 22:71 Then ⁷¹  they said, “Why do we need further testimony? We have heard it ourselves ⁷²  from his own lips!” ⁷³ 

[22:42]  ¹ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ² sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ³ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ⁴ tn Grk “And being in anguish.”

[22:44]  ⁵ tc Several important Greek mss (Ì⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ˹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ˹ Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

[22:45]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ⁷ tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).

[22:46]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ⁹ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[22:47]  ¹⁰ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ¹¹ tn Grk “drew near.”

[22:47]  ¹² tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ¹³ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[22:49]  ¹⁴ tn Here δέ (de) has not been translated.

[22:49]  ¹⁵ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹⁶ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ¹⁸ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ¹⁹ tn See the note on the word “slave” in 7:2.

[22:51]  ²⁰ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ²¹ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²² sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[22:52]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ²⁴ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ²⁵ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:53]  ²⁶ tn Grk “in the temple.”

[22:53]  ²⁷ tn Grk “lay hands on me.”

[22:53]  ²⁸ tn Or “your time.”

[22:53]  ²⁹ tn Or “authority,” “domain.”

[22:54]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ³¹ tn Or “seized” (L&N 37.109).

[22:54]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ³³ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[22:56]  ³⁴ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[22:57]  ³⁵ tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.

[22:57]  ³⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.

[22:57]  ³⁷ sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”

[22:58]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ³⁹ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ⁴⁰ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.

[22:59]  ⁴¹ tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.

[22:59]  ⁴² sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.

[22:60]  ⁴³ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:60]  ⁴⁴ tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.

[22:61]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:61]  ⁴⁶ tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).

[22:62]  ⁴⁷ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[22:63]  ⁴⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:63]  ⁴⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:64]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:64]  ⁵¹ tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.

[22:64]  ⁵² tn Grk “Who is the one who hit you?”

[22:65]  ⁵³ tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).

[22:66]  ⁵⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ⁵⁷ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[22:67]  ⁵⁸ tn This is a first class condition in the Greek text.

[22:67]  ⁵⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:67]  ⁶⁰ tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.

[22:67]  ⁶¹ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:68]  ⁶² tn This is also a third class condition in the Greek text.

[22:68]  ⁶³ tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).

[22:69]  ⁶⁴ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ⁶⁵ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ⁶⁶ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[22:70]  ⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.

[22:70]  ⁶⁸ sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.

[22:70]  ⁶⁹ tn Grk “He said to them.”

[22:70]  ⁷⁰ sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”

[22:71]  ⁷¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ⁷² sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ⁷³ tn Grk “from his own mouth” (an idiom).