Chapter 22 Blaine Robison, M.A.Published 5 April 2026
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1, RSV Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations. ● WLC-MT: The Masoretic Text (Westminster Leningrad Codex) is the authoritative Hebrew text of the Tanakh for Judaism. Developing a uniform Hebrew text began in early 2nd c. A.D., but completed by scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from the 9th century. Online. Syntax: Unless otherwise noted the meaning of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of the entire Bible I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for the sacred name YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament). Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online. By Jewish reckoning the day begins and ends with sunset. The term erev, "evening," when used with a date refers to the evening that begins a day. Please see the article Witnesses of the Good News for background information on Luke and his book.
Part Four: The Consummation of Messiah's Mission (19:28-24:53) Chapter Summary Chapter 22 begins with the reminder of the immanence of Passover and the plot against Yeshua's life. Judas, at the instigation of Satan, conspires with the religious leaders to betray him. Yeshua directs Peter and John to make preparations for the observance of Passover. That evening Yeshua and his disciples share the Passover feast during which he gives special significance to the matzah and the cup of wine as memorials of his atoning sacrifice and announces the inauguration of the New Covenant prophesied by Jeremiah. He also announces that one of his disciples is a traitor, which leads to an argument between the disciples concerning who should be regarded as the greatest. Yeshua rebukes his disciples and gives a prophetic message of his will for their lives and the future Kingdom of God. He then warns them against spiritual warfare, predicts Peter's failure and repentance and exhorts his leadership. He then gives cryptic instruction to his disciples about making preparations for self-support and self-defense. With his disciples, except Judas, Yeshua walks to the Mount of Olives where he engages in a period of intercessory prayer, so intense that he sheds blood. Judas later leads the chief priests and temple police officers to the place of prayer to complete his betrayal. Peter quickly reacts by cutting off the ear of the high priest's servant, which Yeshua heals. Having surrendered to the arresting party Yeshua is taken to the house of the high priest. Peter follows and after arriving at the house denies his Master as predicted. Yeshua looks upon him, and being stung with remorse, Peter weeps bitterly. Yeshua is then mocked and insulted by the temple officers. The next morning he is questioned by a council of religious leaders during which he acknowledges himself to be the Son of Man prophesied by Daniel and the Son of God. For this declaration the council condemns him as deserving to die. Chapter Outline Conspiracy for Death, 22:1-6 Preparation for Passover, 22:7-13 Last Supper and Covenant Memorials, 22:14-23 Strife over Precedence, 22:24-30 Admonishment of Peter, 22:31-34 Final Instructions, 22:35-38 Intercession in the Garden, 22:39-46 Betrayal in the Garden, 22:47-53 The Trial of Peter, 22:54-62 The Trial of Yeshua, 22:63-71 Date: Nisan 13 (Wednesday), April 5 Julian, A.D. 30 Conspiracy for Death, 22:1-6 This chapter begins with the reminder of the approach of Passover and the malice of adversaries making plans to rid themselves of Yeshua. In addition Matthew and Mark in their parallel narratives include a retrospective story of Yeshua being anointed in Bethany by a woman with a fragrant oil, but Luke omits the story entirely. See my article: The Anointing of Yeshua. Some scholars find conflict between the Synoptic Narratives and John's narrative of Yeshua's preparation for and conduct of his Passover observance. For a discussion of these textual issues and arguments for rebutting supposed contradictions between John's narrative and the Synoptic narratives see my article The Last Supper of Yeshua. 1 Now the Feast of Unleavened Bread, which is called Passover, was approaching. Reference: Matthew 26:2; Mark 14:1. Now: Grk. de, conj. used to mark (1) a contrast to a preceding statement, "but;" (2) a transition in narrative or subject matter, "now, then;" or (3) a connective particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. the Feast: Grk. ho heortē (for Heb. chag), a religious festival and in the LXX and Besekh used of the annual pilgrim festivals mandated in the Torah and held in the central place of worship (Deut 16:18). of Unleavened Bread: pl. of Grk. ho azumos (for Heb. matzah), adj. (from alpha "neg. prefix" and zumē, "leaven"), unfermented, free from leaven. The name of the festival is Chag HaMatzot, first used in Exodus 23:15. The plural form emphasizes the seven days, Nisan 15-21 (March-April), in which any bread consumed had to be unleavened. These days are so called because leaven [Heb. seor] and anything leavened [Heb. chametz] were removed from dwelling places on Nisan 14 (Lev 23:5; Num 28:16). The term azumos-matzah is first used in Genesis 19:3 of the bread that Lot prepared for the two angelic visitors. The next mention of unleavened bread is actually manna (Ex 16:12-15, 21, 31). Considering the symbolism of leaven (1Cor 5:8), feeding Israel manna for forty years was a powerful spiritual lesson. Matzah was very important in Israelite religion. Matzah was consumed as part of the ordination ceremony of priests (Ex 29:2; Lev 8:2) and presented in grain offerings (Lev 2:4) and peace offerings (Lev 7:12) and eaten by priests (Lev 6:16). However, the mention of matzah/azumos occurs most often for the bread prescribed for the Spring festival (Ex 12:14-15). During the prescribed seven days nothing leavened was to be eaten (Lev 23:6-8; Num 28:17). An important custom was the removal of seor, leaven, and chametz, any leavened food product made from one of five grains: wheat, barley, oats, rye or spelt (Sefaria.org). The cleansing of the house, involving the entire family, begins on the evening of Nisan 13 (erev Nisan 14). Lamps in hand, a search was made in every cupboard and corner to ensure that no trace was to be found of leaven or chametz. A second search for and removal of leaven would occur on the morning of Nisan 14, which is an early tradition instituted prior to the birth of Yeshua as this quote from a prominent Sage attests: "We search [for leaven] in the evening of the fourteenth, in the morning of the fourteenth, and at the time of removal" (Pes. 2b). For a detailed explanation of the procedure for removing leaven from homes see the article at Hebrew for Christians. which: Grk. ho, definite article but used here as a demonstrative pronoun. is called: Grk. legō, pl. pres. pass. part., may mean (1) to say, speak or declare something, whether oral or written, often used to introduce quoted material; or (2) to call or give a name to something or someone. The second meaning applies here. Passover: Grk. Pascha, Passover. In the LXX pascha translates Heb. pesakh, which is used of (1) the lamb killed on Nisan 14 for the evening Passover meal (Ex 12:21; 34:25); (2) the Passover meal itself, erev Nisan 15 (Ex 12:11), and (3) the entire seven-day festival, Nisan 15–21, in which sacrifices (Heb. chagigah) of lambs and bulls were offered (cf. Lev 23:8; Num 28:16-25; Deut 16:1-3) (BDB 820). The three meanings of pesakh are also used for pascha in this chapter: (1) the entire seven-day festival (in this verse); (2) the lamb slaughtered on Nisan 14 for the evening meal (verse 7 below); and (3) the evening Seder of erev Nisan 15 (verse 8 below). Indeed, as Luke notes in this verse, by the apostolic era the entire seven-day festival had come to be referred to as "Passover" (Josephus, Ant. II, 14:6). The story of the first Passover is detailed in Exodus 12:1—13:16. In c. 1446 B.C. the Israelites were languishing in Egyptian captivity. God sent Moses, who had been exiled to Midian, back to Egypt to effect the release of His people. The King of Egypt or Pharaoh refused to release the Israelites so God sent ten plagues as a severe form of persuasion. After informing Moses of the planned tenth plague in which all the firstborn in Egypt would be killed, ADONAI directed Moses to instruct the Israelites in the observance of Passover and the Feast of Unleavened Bread (Ex 12:1-22, 42-50). See my article The Passover for a summary of the institution of Passover and its later observance among Jews. God also allowed Gentiles to participate in the festival if they were circumcised (Ex 12:44, 48), which served as a sign of God's will that Jacob would become a "company of nations" (Gen 35:11). A special requirement related to Passover was that the blood of the slaughtered lambs had to be applied to the doorposts and lintels of Israelite houses (Ex 12:22-23). The blood of the lamb became the symbol of life so that when the angel of death came to slay the firstborn of Egypt, the Israelites would be spared. The Passover meal was an acted out parable of divine deliverance from death and eaten in anticipation of leaving the land of bondage. Thereafter, Passover would celebrate the exodus and remain a living memorial of that great work of redemption (Ex 23:14-15; Lev 23:4-8; Num 28:16-25; Deut 16:1-8). The Passover deliverance made salvation distinctly national in scope and truly set Israel apart as a special people. God expressly commanded the Israelites to celebrate the feast of Passover annually in perpetuity, that is, forever (Ex 12:14). Failing to observe Passover would be a sin (Num 9:13). Josephus summarized the schedule and reason for the continued observance: "In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries (for in this month it was that we were delivered from bondage under the Egyptians) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover" (Ant. III, 10:5). [Note: Xanthicus is the sixth month on the Macedonian calendar. The choice of the star sign Aries by God (cf. Gen 1:14) is not accidental considering Aries is Latin for "ram." The Hebrew name for the constellation is Taleh, "lamb."] With the instructions for the first Passover God also gave direction for future observance of Passover (Ex 12:24-27; 13:1-16; 23:15; Num 9:1-14; Lev 23:5-8; Deut 16:1-8). The Israelites would eat the same basic menu as the first Passover (Num 9:5) and the only work allowed during this period was the preparation of food. See the illustrated Shlomo's Passover Adventure for the details of festival participation by a Jewish family in the first century. Jewish regulations for the observance of Passover are found in the Mishnah tractate Pesachim. was approaching: Grk. eggizō, impf., come or draw near, approach. The verb indicates close proximity. In terms of the timeline this temporal reference is set in the context of Yeshua having delivered his predictions of the future in the previous chapter. Matthew and Mark identify this day as "two days before Passover," which would be Nisan 13. 2 And the chief priests and the scribes were seeking how they might kill him; for they feared the people. Reference: Matthew 26:3-4; Mark 14:1. And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). In the LXX kai translates the vav (ו) character added to words for conjunctive effect. See my note on the significance of conjunctions in the Besekh. the chief priests: pl. of Grk. archiereus (from archē, "chief, pre-eminent one" and hiereus, "a priest"), a high or chief priest, i.e., a leader among priests. The plural noun included retired high priests and active holders of the priestly offices of higher rank in the Temple, some fifteen to twenty men. From Luke's narrative (Acts 4:1; 5:17) and Josephus (Ant. XX, 9:1) we know that the chief priests were generally Sadducees and together as a group formed the legal and administrative authority in the Temple. Many of the serving chief priests were ex–officio members of the Sanhedrin (Jeremias 179, 197, 230). The active chief priests held a variety of administrative posts and as a group wielded considerable power in the city. Jeremias made the following list of working chief priests based on rabbinical sources (160): ● The ruling high priest ● The deputy high priest. ● The director of the weekly division of ordinary priests. ● The director of the daily shift. ● Seven temple overseers. ● Three or more temple treasurers. A corresponding list of ranks is found in the War Scroll (1QM 2:1ff) of the Qumran documents (TDSS 149). The list in the Dead Sea Scrolls has the high priest, his deputy, twelve chief priests, and the directors of the priests' weekly courses; twelve chief Levites, and the directors of the weekly Levitical courses. and: Grk. kai. the scribes: pl. of Grk. ho grammateus refers to a legal specialist. In the Tanakh scribes were officials who served as secretaries to kings (2Sam 8:17; 1Kgs 4:3; 2Kgs 18:18; Esth 3:12; 8:9) or a professional class of learned men, 'scribes' able to read and write (Jer 8:8; 36:23, 26, 32; Ezek 9:2-3). By the first century their vocation was devoted to the preservation and interpretation of Torah and application of Jewish law. Scribes served as teachers, legal experts, judges, priests and members of the Temple ruling council. For more information on the professional development and service of scribes see the comment on Luke 5:21. were seeking: Grk. zēteō, impf., 3p-pl., to seek and here meaning to search for ways to satisfy an interest; deliberate, discuss. The imperfect tense stresses a continued seeking as to the method. Matthew says that they held a meeting in the house of Caiaphas. how: Grk. pōs, adv., how, in what manner, by what means. they might kill: Grk. anaireō, aor. subj., 3p-pl., lit. "to take up," and used here to mean to remove by causing death; kill, slay. Plummer notes that this is a favorite word of Luke since he uses twice (here and 23:32), and then eighteen times in the Acts. This verb expresses an intention to impose capital punishment. him: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here regarding Yeshua. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that; for." they feared: Grk. phobeomai, impf. mid., 3p-pl., to fear. The verb has two basic meanings that are opposite: (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here. the people: Grk. ho laos, a group of humans, understood geographically or ethnically and in Scripture often viewed in contrast with the ruling class. The term corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the people of Israel. In other words the chief priests were seeking an opportunity to have Yeshua executed without a backlash from the common people who loved Yeshua. Matthew (26:5) and Mark (14:2) report that the chief priests declared that Yeshua was not to be arrested during the feast, probably meaning the time for preparing and conducting the Passover Seder. Killing Yeshua on Nissan 14 during which thousands of people were at the Temple slaughtering lambs for the Seder would have resulted in a riot. The chief priests wanted to minimize public awareness. In reality the chief priests were not averse to killing Yeshua during a festival because they had tried the year before to kill him during Sukkot (John 7:44-45) and then again during Hanukkah (John 10:31). 3 And Satan entered into Judas, the one called Iscariot, being of the number of the Twelve. Reference: John 13:27. And: Grk. de, conj. Satan: Grk. Satanas, adversary, here of the chief enemy of God and all who belong to God. Satanas may be a name, but functions more as a descriptive title of his function as heavenly prosecutor. In the Besekh satanas is never used to describe a human. In both the Besekh and the LXX satanas transliterates the Heb. satan ("sah-tahn"), which means adversary, whether human or superhuman (BDB 966). In the Besekh satanas is never used to describe a human. In the apostolic narratives Satan is depicted as an opponent of Yeshua and the good news, as a tempter and as the head of a demonic empire. Of importance is that the Adversary is not an ordinary angel, but a cherub (Ezek 28:16), and is sometimes contrasted with angels (Zech 3:1; Matt 25:41; 2Cor 11:14; Rev 12:9). Bible commentators generally regard the taunt against the king of Babylon in Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19 as depicting the original perfection and downfall of the "anointed cherub." In contrast to the common depiction of angels the cherub (Heb. kerub, Ex 25:19) and seraphim (Heb. seraphim, Isa 6:2) are the only heavenly beings described as having wings. entered: Grk. eiserchomai, aor., to go or enter into a geographical area, manufactured structure or other place defined in the context. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; in, into, to, unto. Judas: Grk. Ioudas, properly "Judah," a transliteration of Heb. Y'hudah ("Judah") meaning "praise YHVH," one of the twelve patriarchs. The proper name Judas was very common in the time of Yeshua, because it was made popular by the Jewish hero Judas Maccabeus who led the nation in their fight for independence from Syria in 166 BC. Only Luke mentions that Satan entered into Judas, although John says that the devil put the idea of betrayal in his heart (John 13:2). Plummer notes that neither Matthew nor Mark mentions Satan's role in the plot. There is no implication that Judas became a demoniac, unable to control his own actions. Judas opened the door to Satan. The seduction of Judas could not have just recently happened. His criticism of Miriam's anointing Yeshua (John 12:4-5) revealed his mercenary spirit and the fact that he was an embezzling thief (John 12:6) shows he had already for some time been co-opted by Satan. Yeshua knew from the beginning of his ministry who would betray him (cf. John 2:24; 6:64). the one: Grk. ho, definite article but used here as a demonstrative pronoun. called: Grk. kaleō, pres. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The third meaning applies here. Iscariot: Grk. Iskariōth is not a surname but a rendering into Greek of Hebrew ish-K'riot, "a man of K’riot," a town some twenty miles south of Jerusalem (Stern 38). Thus, he was the only apostle not from Galilee. The Besekh mentions seven men named Judas, so another name is used to identify the traitor. being: Grk. eimi, pres. part., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). of: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from among. the number: Grk. ho arithmos, number or total, and may refer to a specific number, a total number of something or the numerical value assigned to specific letters of the alphabet (BAG). of the Twelve: Grk. ho dōdeka, two and ten, twelve. The number refers to those men that Yeshua specifically selected out of all his disciples to be apostles, his official messengers and representatives. Choosing twelve was not a coincidence, as they represented the twelve tribes of Israel (Kasdan 104). Considering Yeshua's later prophecy it may be that the Twelve were actually recruited as members of the twelve tribes (Matt 19:28; Luke 22:30). The apostles became the primary leaders of the Messianic community after Pentecost and as a group are sometimes referred to as "the Twelve" (Acts 6:2; 1Cor 15:5). Eventually the names of the post-Pentecost Twelve were inscribed on the foundation stones of the New Jerusalem (Rev 21:14). It is very possible that since the twelve apostles represented the twelve tribes Judas Iscariot came from the tribe of Dan. When Jacob offered prophecies on his death bed of the tribes that would descend from his twelve sons, he gave an ominous prediction about the tribe of Dan: "Dan shall be a serpent in the way, a horned snake in the path, that bites the horse’s heels, so that his rider falls backward" (Gen 49:17). The tribe of Dan is notorious for wiping out an undefended village in northern Israel (Laish). They renamed the village "Dan" and then set up an idolatrous worship that lasted until the time of the exile (Jdg 18:30-31; 1Kgs 12:28-30; 2Kgs 10:29). The fact of Satan's influence over Judas seems like a fulfillment of Jacob's prophecy. Indeed in the apocryphal Jewish work Testament of Dan, Satan is said to be the prince of the tribe (5:6). It is noteworthy that the tribe of Dan is excluded from the tribal genealogies of 1Chronicles 2−10 and then omitted from the tribes of Jews sealed in Revelation 7:4-8 and Levi is substituted in his place. Similarly, Judas will be replaced among the Twelve with Matthias, very possibly of the tribe of Levi (Acts 1:21-26). 4 And having gone away he discussed with the chief priests and captains how he might betray him to them. Reference: Matthew 26:14; Mark 14:10. And: Grk. kai, conj. having gone away: Grk. aperchomai, aor. part., to be in movement from a position with or without mention of a destination, to go away, depart or leave. The verb alludes to Judas departing from the company of Yeshua for his nefarious act. he discussed with: Grk. sullaleō, aor., engage thoughts with, to talk with, to speak or discuss together. the chief priests: pl. of Grk. ho archiereus. See verse 2 above. It is remarkable that Judas gained admittance to the presence of chief priests, but his errand was of special interest to them. and: Grk. kai. captains: pl. of Grk. stratēgos, captain, commander or magistrate. Many versions have "officers." The term was used originally of a commander of an army, a general; but in the Besekh the term has three uses: (1) a Roman provincial magistrate (Acts 16:20); (2) the deputy high priest in charge of the Jerusalem temple (Acts 4:1; 5:24); and (3) leaders of temple security guards serving under the deputy high priest (Luke 22:52). The third usage has application here. In the Besekh the term occurs only in the writings of Luke. how: Grk. pōs, adv. See the previous verse. he might betray: Grk. paradidōmi, aor. subj., to deliver over, specifically of subjecting to arrest and a judicial process, here with the connotation of betrayal; betray, deliver. him: Grk. autos, personal pronoun; i.e., Yeshua. to them: pl. of Grk. autos; i.e. the religious leaders. Regardless of their fear of the people, the opportunity presented to the chief priests by Judas was too valuable to pass up. This event took place two days before Passover (cf. Matt 26:2, 14; Mark 14:1). This could well have happened Tuesday evening (Wednesday by Jewish reckoning), prompted by the great debates that took place Tuesday morning. 5 And they were glad and agreed to give him money. Reference: Matthew 26:15; Mark 14:11. And: Grk. kai, conj. they were glad: Grk. chairō, aor. pass., 3p-pl., to rejoice or be glad, be joyful or full of joy. and: Grk. kai. agreed: Grk. suntithēmi, aor., 3p-pl., to reach a meeting of minds about something; agree, decide. to give: Grk. didōmi, aor. inf., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, or entrust. him: Grk. autos, personal pronoun; i.e., Judas. money: Grk. argurion may mean (1) the precious metal silver and fig. of wealth; (2) silver as a medium of exchange, money in general; or (3) specifically a silver coin. The second meaning applies here, specified in Matthew 26:15 as thirty pieces of silver. 6 And he agreed, and began seeking an opportunity to betray him to them apart from a crowd. Reference: Matthew 26:16; Mark 14:11. And: Grk. kai, conj. he agreed: Grk. exomologeō, aor., to agree or confess, here meaning to accept an offer and bind oneself to a promise; agree. and: Grk. kai. began seeking: Grk. zēteō, impf. See verse 2 above. an opportunity: Grk. eukairia, a favorable opportunity or timely moment. to betray: Grk. paradidōmi, aor. inf. See verse 4 above. him: Grk. autos, personal pronoun; Yeshua. to them: pl. of Grk. autos; the chief priests. apart from: Grk. ater, prep., apart from, without. The preposition occurs in the Besekh only in this chapter. a crowd: Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. The arrest must take place when Yeshua is not surrounded by the public; otherwise there might be a riot (cf. Matt 26:5; Mark 14:2; Luke 20:19). Date: Nisan 14 (Thursday), April 6 Julian, A.D. 30 Preparation for Passover, 22:7-13 7 Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed. Reference: Matthew 26:17; Mark 14:12. Then: Grk. de, conj. came: Grk. erchomai, aor., to come or arrive, often with focus on a position from which physical action or movement takes place. The "arrival" contrasts with the verb "approaching in verse 1 above. the day: Grk. ho hēmera may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The third meaning applies here. of Unleavened Bread: pl. of Grk. azumos. See verse 1 above. Stern notes that the "day of matzot" mentioned here is not the day on which matzah is first eaten, but the day before Pesach begins, when chametz must be removed from the house, Nisan 14. on: Grk. en, prep., with the root meaning of "within," is generally used to mark position; among, at, in, on, or with (DM 105). which: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. the Passover lamb: Grk. ho pascha. See verse 1 above. The singular form of the noun does not mean only one lamb was killed. Rather the singular form makes the noun typological for all the lambs slaughtered for consumption in the Passover Seder. had: Grk. dei, impf., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen; it behooves, it is necessary, must, ought. The verb signifies a legal necessity. to be sacrificed: Grk. thuō, pres. pass. inf., may mean (1) to offer to deity; (2) to sacrifice by slaying a victim; or (3) to slay or kill (Abbott-Smith). The second meaning applies here. In the LXX thuō translates the Heb. zabach, to slaughter for a sacrifice with various purposes (Gen 31:54; 46:1; Ex 3:18; Lev 17:5; Num 22:40; Deut 12:15), as well as Heb. shachat, to slaughter, especially the lamb for the Passover meal (Ex 12:21; 2Chr 30:15; 35:1, 6, 11; Ezra 6:20). Noteworthy is that thuō is not used in the LXX to describe the slaughter of an animal for a burnt offering or a sin offering, but it is used of a peace offering (Ex 24:5; Lev 17:5; 19:5; 22:29; Deut 27:7), a thanksgiving offering (Deut 12:15; 15:20-21) and the lamb killed for the Passover meal (Deut 16:1, 4-6). The sacrifice of the Passover lamb was called Korban Pesach (Paschal offering). Instruction for the Passover sacrifice is found in chapter 5 and 6 of Pesachim. As with other animal sacrifices the offering had to be a lamb without defect and not be more than a year old. Plummer notes that the lambs were ordinarily killed about 2:30−5:30 PM in the Court of the Priests and the slaughter followed a specific ritual procedure. The slaughter of the lamb for the Seder is called a Passover-sacrifice because the blood of the lamb was collected in bowls and poured out at the base of the altar of burnt offering (Pes. 5:2, 3, 5; 6:1, 4). See Edersheim-Temple, Chap. 11. The act of pouring out the blood at the altar represented the application of blood to the doorframes in Egypt and sanctified the lamb for the festival observance (Hirsch). Thus the lamb of the Passover Seder represented deliverance or salvation from death. Similarly, Yeshua's blood was poured out on the cross to accomplish deliverance from eternal death (John 19:34; Rom 5:9; 6:23; 2Cor 1:10; 1Th 1:10; 5:9). The lamb killed for the Seder was not properly a sin offering, because sin-offerings could only be eaten by priests (Lev 6:26). The Seder lamb could be viewed as a type of thanksgiving-peace offering, since it was eaten by the community and consumed on the same day it was sacrificed (cf. Ex 12:10; Lev 7:15; Deut 16:4). Stern comments that after the Temple was destroyed in A.D. 70 and it became impossible to slaughter a lamb there, the custom arose of placing a lamb shankbone on the Seder plate to recall the sacrifice. Today, some Sephardic traditions allow or even mandate a lamb entrée at Passover; but the Ashkenazi custom is to avoid eating lamb, since it cannot be slaughtered at the Temple. 8 And he sent Peter and John, having said, "Go, prepare the Passover for us, so that we may eat it." Reference: Matthew 26:18; Mark 14:13. And: Grk. kai, conj. he sent: Grk. apostellō, aor., to cause to move from one position to another, but often to dispatch an authoritative personal representative or a messenger on a specific mission or with a particular purpose. Peter: Grk. Petros, personal name meaning "a small stone" (Abbot-Smith). Petros translates the Hebrew name Kêpha ("rock"), a loanword in Hebrew (BDB 495), rendered as Cephas in Christian versions. The apostle's birth name was Simon bar Jonah (Matt 16:17), meaning he was a descendant of the prophet Jonah. After their first meeting in the Winter of A.D. 26/27 in Judea (John 1:40-41), Yeshua gave Simon the name Kêpha (John 1:42). See the explanatory note there. Although originally from Bethsaida (John 1:44) Peter was married (Mark 1:30; 1Cor 9:5) and had a home in Capernaum (Mark 1:21, 29) where he and his brother Andrew engaged in a fishing business (Luke 5:2-3; John 21:3). For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle. and: Grk. kai. John: Grk. Iōannēs, which attempts to transliterate Heb. Yochanan ("YHVH is gracious"), and rendered in almost all English Bibles as "John." Messianic Jewish versions (CJB, MW, MJLT, OJB) have "Yochanan." John's father was Zebedee (Matt 4:21) and he had a brother Jacob, though dubbed "James" by English Bible versions beginning in the 14th century. When Yeshua first called John to discipleship, he was engaged in the fishing business along with his father and brother (Matt 4:18-22; Mark 1:16-19). John may have been younger since he is always mentioned second after Jacob. It is generally thought that Salome was John's mother (cf. Matt 27:56; Mark 15:40). For more biographical information on John see my web article Witnesses of the Good News. Peter and John, along with his brother Jacob, formed Yeshua's innermost circle of associates and were present for some of his significant miracles. Peter and John would later be the most prominent leaders in the Messianic community before the call and ministry of Paul. having said: Grk. legō, aor. part. See verse 1 above. Only Luke reports the assigned task. Go: Grk. poreuomai, pl. aor. pass. part., to move from one part of an area to another, to make one's way; go, journey, travel. The aorist participle would be lit. "having gone," which assumes obedience, but Bible versions uniformly translate the participle as a command. W.D. Davies points out that non-biblical Jewish writings used the participle as imperative in hortatory instructions (130f), so Yeshua's use of the participle is consistent with this practice. prepare: Grk. hetoimazō, aor. imp., 2p-pl., put in a state of readiness; make ready, prepare. the Passover: Grk. ho pascha. See verse 1 above. The assigned task is specific. The apostles did not have to be concerned with removal of leaven since that task would have already been accomplished by the homeowner. for us: Grk. humeis, pl. second person pronoun; i.e., the twelve apostles and Yeshua. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. we may eat it: Grk. esthiō, aor. subj., 1p-pl., to consume food in the mouth. The plural form includes Yeshua and his disciples. Eating the Passover refers to the meal consumed in the evening of Nisan 14 (erev Nisan 15), which is how the expression is used the first time it appears in the Torah (Ex 12:4, 11, 43, 48). Preparation for the Passover Seder involved many details: the site, the slaughter of the lamb, and the meal preparation with its required foods. Eating the Passover, an expression occurring three times in this chapter, plainly means consuming by mouth the roasted lamb and other foods prepared for the meal. Scholars who assert Yeshua did not intend to "eat the Passover" with his disciples in effect ignore what Yeshua actually said and impugn the integrity of the apostles. 9 And they said to him, "Where do you want us to prepare it?" Reference: Matthew 26:17; Mark 14:12. And: Grk. de, conj. they said: Grk. legō, aor., 3p-pl. See verse 1 above. to him: Grk. autos, personal pronoun. Where: Grk. pou, adv. of place; where, at which place. do you want: Grk. thelō, pres., to have a desire for something or have a purpose for something; will, wish, desire. us to prepare it: Grk. hetoimazō, aor. subj., 1p-pl. See the previous verse. The question reveals the ignorance of the apostles regarding Yeshua's plans for the evening. Yeshua apparently had an "agent" unknown to the Twelve, although perhaps among the Seventy, who provided assistance in the logistics of planning the Seder. Secrecy was necessary to prevent any interruption of the Seder. Thus commissioned the apostles were fully ready to carry out Yeshua's instructions. 10 And he said to them, "Behold, having entered the city, a man will meet you carrying a jar of water; follow him into the house into which he enters. Reference: Matthew 26:18; Mark 14:13. And: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). In the LXX idou translates Heb. hinneh, lo, behold, which often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something (e.g. Gen 1:29). The Hebraistic interjection occurs 36 times in Luke's narrative and here alerts the apostles of something to watch for. having entered: Grk. eiserchomai, aor. part. See verse 3 above. the city: Grk. ho polis, a population center whose size or number of inhabitants could range broadly, a city or town. The city is Jerusalem. The instruction was given at a point outside the city, probably the Mount of Olives (cf. 21:37). a man: Grk. anthrōpos, human being, man or mankind. The noun is used here of an adult male. will meet: Grk. sunantaō, fut., come upon so as to be face to face with someone at some point without suggestion of previous agreement on location; encounter, meet with. you: Grk. humeis, pl. second person pronoun. carrying: Grk. bastazō, pres. part., sustain a burden; bear, carry. a jar: Grk. keramion, an earthen vessel; jar, jug, pot, pitcher. The term refers to a container made of clay, typically used for holding liquids such as water or wine. of water: Grk. hudōr, the physical element of water. Plummer suggests the water was probably for washing the hands before the evening meal. It would have also been the water Yeshua used to wash the feet of the disciples (John 13:5). follow: Grk. akoloutheō, aor. imp., 2p-pl., may mean (1) to be in motion in sequence behind someone; (2) to be in close association with someone, especially as a disciple. The first meaning is intended here. him: Grk. autos; the man with the water jar. into: Grk. eis, prep. the house: Grk. ho oikia may mean either (1) a habitable structure, house; or (2) fig. a group within a house, household or family. The first meaning is intended here. into: Grk. eis. which: Grk. hos, relative pronoun. he enters: Grk. eisporeuomai, pres. mid., to go in, to come in, to enter, whether a locality or a structure, here the latter. The reference to a man carrying a jar of water who was to be followed suggests a prearranged signal. The gender is significant because in Israelite culture only women carried water jars and men carried waters-skins (Geldenhuys 556; e.g., Gen 24:11; 1Sam 9:11; John 4:7). 11 And you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with my disciples?"' Reference: Matthew 26:18; Mark 14:14. And: Grk. kai, conj. you shall say: Grk. legō, fut., 2p-pl. See verse 1 above. to the master: Grk. ho oikodespotēs (from oikos, "house" and despotēs, "master, lord"), owner or steward, one who rules or manages a household. Bible versions are about evenly divided between rendering the noun as "master" or "owner." The noun used for the undisputed owner of property is ktētōr (Acts 4:34). The term oikodespotēs may have been chosen since the residents did not really own Jerusalem, but as the city of God (Ps 48:1-2; 132:13; Joel 3:17) it belonged to all the tribes (Yom. 12a; Meg. 26a). The "homeowners" thus acted as stewards for God's property. While the noun is masculine it is possible that the person would be a woman. Paul uses the verb form oikodespoteō (1Tim 5:14) to refer to a wife who manages the household. Normally women did the work of preparing the Passover meal. of the house: Grk. ho oikia. See the previous verse. Church tradition assigned the location of Yeshua's Passover to the house belonging to the parents of John Mark (Lane 527; Geldenhuys 556), who is known to have been a resident in Jerusalem (Acts 12:12). Geldenhuys suggests the "owner" may have been the father of John Mark. In Acts 12:12 the house is identified as "of Miriam," the mother of John Mark, indicating that Mark's father had died before then, perhaps a victim in the persecution of Acts 8. Otherwise, Mark himself already acted as master of the house for his widowed mother. Of historical interest is that when Yeshua's followers who had fled to Pella shortly before the destruction of Jerusalem (A.D. 70) were again allowed to inhabit the south-western portion of the city they rebuilt the ruins of this house into a building for holding religious meetings. The Teacher: Grk. ho didaskalos, teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. The definite article gives emphasis to the title. Didaskalos is a functional synonym of "Rabbi" (Grk. Rhabbi; cf. John 1:38). Some Messianic Jewish versions render the noun as "Rabbi" (CJB, MW, OJB). In the first century "Rabbi" was not the title of a congregational shepherd, but denoted a prominent Sage or Torah scholar of the era, such as Hillel and Gamaliel. It is noteworthy that the Greek title rhabbi does not occur in Luke's narrative at all. Speaking in Hebrew Yeshua could have used moreh, the common Hebrew word for teacher (cf. 2Kgs 17:28; 2Chr 15:3; Isa 9:15; 30:20). Addressing the master of the house by referencing Yeshua as "the Teacher" implies the "owner" was a follower of Yeshua. Stern comments that a rabbi's follower would consider it an honor to have his rabbi request the use of his home for him and his students to observe Passover. says: Grk. legō, pres. to you: Grk. su, second person pronoun. Where: Grk. pou, adv. See verse 9 above. is: Grk. eimi, pres. See verse 3 above. the guest room: Grk. kataluma, a reception area or guest room. Jewish hospitality in Jerusalem during the time of the major festivals required that if a person had a room available he would give it to any pilgrim who asked to use it without charge, in order that he might have a place to celebrate the feast. where: Grk. hopou, adv., where, in what place. Use of the adverb implies a specific destination. I may eat: Grk. esthiō, aor. subj. See verse 8 above. the Passover: Grk. ho pascha. See verse 1 above. This is the second of three mentions in this chapter of consumption by mouth of the Seder meal. with: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. my: Grk. egō, first person pronoun. disciples: pl. of Grk. ho mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. The term "disciple" is used most often for devoted followers of Yeshua of which there were many (including women). See my article The Call of Discipleship. The "disciples" mentioned here refer to the Twelve. Yeshua's intention is that this sacred occasion would not be shared with anyone who did not believe in him as the Messiah. Considering the original Torah standard participation in this sacred ritual is for the spiritually circumcised (cf. Ex 12:48; Acts 11:2-9; Rom 2:28-29; 1Cor 11:27-28; Col 2:11). 12 And that one will show to you a large, furnished upper room; prepare it there." Reference: Mark 14:15. And that one: Grk. kakeinos (from kai, "and," and ekeinos, "that one"), demonstrative pronoun in reference to someone or something mentioned earlier in the narrative; 'also that one' or 'even that one.' The pronoun alludes to the master of the house mentioned in the previous verse. The great majority of versions translate the masculine pronoun as "And he," on the assumption that the person referenced is a man, perhaps John Mark. A few versions have "the owner" (CEV, ERV, MSG). will show: Grk. deiknumi, fut., may mean to show (1) so as to be observed by another, point out, make known; or (2) or so as to be understood by another, explain, demonstrate. The first usage applies here. to you: Grk. humeis, pl. second person pronoun; i.e., Peter and John. a large: Grk. megas, adj., exceeding a standard and therefore impressive. The focus here is on size. furnished: Grk. strōnnuō, perf. pass. part., to equip, used of a room for its contents such as carpets or couches for dining. The point is that all the items required to enjoy the meal would be in place. upper room: Grk. anagaion, a room on an upper floor, probably accessed by an external staircase. In ancient times an internal staircase was not a feature of private homes. prepare it: Grk. hetoimazō, aor. imp., 2p-pl. See verse 8 above. there: Grk. ekei, adv., in that place. 13 And having gone they found everything just as he had said to them; and they prepared the Passover. Reference: Matthew 26:19; Mark 14:16. And: Grk. de, conj. having gone: Grk aperchomai, aor. part. See verse 4 above. The verb depicts the apostles departing their location outside the city, most likely the Mount of Olives. they found everything: Grk. heuriskō, aor., to discover or find something, especially after searching. just as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. he had said: Grk. ereō, plperf., denoting speech in progress, to speak or say. The pluperfect tense denotes action in the past that is complete. to them: pl. of Grk. autos, personal pronoun. The verbal clause indicates the apostles discovered the accuracy of Yeshua's instructions. They found the man with the water jar who led them to the right house in which they met the master of the house who would assist them with their assigned task. and: Grk. kai, conj. they prepared: Grk. hetoimazō, aor., 3p-pl. See verse 8 above. the Passover: Grk. ho Pascha. See verse 1 above. The verbal phrase alludes to the custom Kun [preparation] Pesach. The verb signifies that the apostles insured that everything necessary for the Passover observance was accomplished. Santala points out that the one making the arrangements had to concern himself with five things (203): (1) he had to arrange a place to hold the celebration, (2) choose a company of at least ten people to partake of the meal, (3) acquire a lamb from a local market, (4) take the lamb to the Temple to be slaughtered, and (5) then take it to the arranged place where it was roasted on a pomegranate spit that passed right through it from mouth to vent with a cross-member below the shoulder. Yeshua took care of the first two of those items. He arranged a place to hold the celebration and he chose a company of at least ten men to partake of the meal. Peter and John would take care of accomplishing the other three necessary tasks of buying, slaughtering and roasting the lamb. Under no circumstances was the lamb to be eaten raw or boiled with water. They would also inspect the guest room as Yeshua requested and check on meal preparations being conducted by the host. The matzah was prepared as a flatbread, using just whole grain flour, water and oil. The original instruction (Ex 12:39) described its preparation as "disc-shaped" (Heb. uggah). The dough prepared by hand was flattened, then poked or pricked with a sharp instrument to keep the finished product from puffing up and baked at a high temperature. See an image here. By the first century the Passover meal had expanded beyond the original menu of lamb, matzah and maror or bitter herbs (Ex 12:8) to include menu items not mentioned in the Torah instructions as well as some changes to the conduct of the Seder. For the meal preparation, three customs may be noted. First, the Mishnah identifies different kinds of produce that satisfied the requirement of maror (Pes. 2:7): romaine or other dark lettuce, endive or chicory. (Horseradish, which is commonly used today, wasn't adopted until the 14th or 15th century.) Maror symbolized the bitterness of slavery. These food items could be easily found in public markets. Second, the Passover meal included four cups of wine, two before the meal and two after (Pes. 10:1). Festivals typically began and ended with a cup of wine, but the Sages believed that for the most joyous evening of the year two more should be drunk. The cups were not identified, but the cups symbolize the four promises of Exodus 6:6-7. See the explanation of the four cups by Tim Hegg of TorahResource. Third, the meal included the use of a dipping sauce, called charoset, a mixture of fruit, nuts and wine or vinegar (Pes. 2:9). The charoset symbolized the mortar used by the Israelites in the building projects (Pes. 2:9; 10:3; 30b). The karpas (parsley), beitzah (hard-boiled egg), and afikomen (dessert piece of matzah), common in modern Passover observance, did not figure in Yeshua's Passover, since they were added centuries later. Passover illustrates that from the Hebrew perspective "theology is not only taught, it is also eaten" (Barney Kasdan, God's Appointed Times, 27). After making all the necessary arrangements for the meal Peter and John returned to Yeshua to no doubt report on the completion of their mission. Erev Nisan 15 (Thursday evening), April 7 Julian, A.D. 30 Last Supper and Covenant Memorials, 22:14-20 In many Bible versions this section is given the title "Institution of the Lord's Supper" with parallel passages cited as Matthew 26:20-30 and Mark 14:17-26. John chose not to repeat the account of the bread and cup found in the Synoptic Narratives in order to focus on the significant theological teaching of the evening. Thus John gives the reader the "rest of the story." The term "Lord's Supper" (Grk. Kuriakon Deipnon), which does not appear in the apostolic narratives at all, was coined by Paul (1Cor 11:20) and properly speaking he instituted the ritual for congregations to observe based on a personal revelation from Yeshua (1Cor 11:23). The apostolic narratives make it clear that Yeshua met with his disciples not merely to institute a ritual, but to inaugurate the New Covenant prophesied by Jeremiah. Yeshua's purpose was accomplished in the context of a Passover feast. John uses the term "supper" in reference to this meal (John 13:2, 4; 21:20). In Judaism the Passover evening meal is referred to by the Heb. term Seder ("say-dur"), which means order or arrangement and refers to the organization of the evening. The Torah does not provide a chronological sequence of the evening activities, but by the first century at least a dozen distinct customs were observed. A comparison of the Synoptic Narratives reveals immediately that Luke's narrative is much longer with unique content not found in Matthew and Mark, especially Luke's mention of two cups. Luke also omits some details found in the parallel passages, such as the charoset dipping and hymn singing. Plummer suggests that Luke relied on Paul's report of the Lord's Supper in 1Corinthians 11:24-25 that was written before the Gospel. However, Luke's narrative reads like an eye-witness account and textual similarity does not prove dependency. There is no extant document from the first century describing the precise order for the conduct of a Passover Seder, although the last chapter of the tractate Pesachim does outline the order to be followed during the Seder dinner. The tractate is especially concerned that certain essential customs were preserved to assure that meal was a genuine Passover (e.g. Pes. 10:5). Most of the required customs are featured in the composite record of the apostolic narratives. For a review of the customs Yeshua observed and a discussion of Paul's institution of the Lord's Supper, as well as the change in theology and observance in Christianity, see my article The Lord's Supper: A Messianic Meal. 14 And when the hour had come to pass, he reclined at table, and the apostles with him. Reference: Matthew 26:20; Mark 14:17-18; John 13:5. And: Grk. kai, conj. when: Grk. hote, temporal adv., when, at which time. the hour: Grk. ho hōra, a short space of time, the twelfth part of a day; hour. The Seder began after sundown, called erev Nisan 15, and the beginning of Friday. had come to pass: Grk. ginomai, aor. mid., to transfer from one state to another; come to be, become, take place, happen, or occur. This syntax is a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh (first in Gen 1:3). The verb is used to advance the temporal setting and introduce an important event that includes some dramatic action by God or a Bible personality or serves God's sovereign planning. he reclined at table: Grk. anapiptō (from ana, "up" or "back," and piptō, "to fall"), aor., to fall back, then recline, especially at a meal. Some versions have "sat down," but the verb for sitting is kathēmai (Luke 5:27). The physical posture is essentially sitting and leaning backward. Pharisee rules specified that reclining was not lying on the back or reclining on the right side, but only on the left side to facilitate eating with the right hand (Pes. 108a). Many versions add "at table," which is not in the Greek text. See the note on verse 21 below, which mentions a table. By divine command the first Passover meal was eaten "with loins girded, sandals on the feet, and staff in hand" (Ex 12:11) to demonstrate readiness to depart Egypt when God gave the command. Eventually, reclining became obligatory for the Passover as a sign of freedom (Pes. 10:1), which had been the practice since ancient times. In the cultural language of the time reclining represented freedom from Egyptian slavery (Stern 78). and: Grk. kai. the apostles: pl. of Grk. ho apostolos, one that is sent as an official representative, apostle. Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent or messenger for someone with the full authority of the sender (Jastrow 1579). Yeshua appointed the Twelve as apostles (Luke 6:13) and church tradition identified the Seventy (Luke 10:1) as apostles, of which Luke was a member. Matthew and Mark specify "the Twelve" and John simply refers to "disciples." with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. him: Grk. autos, personal pronoun. The apostles were also reclining. Luke's use of "apostles" seems purposeful and so does not exclude the possibility of other disciples being present. Mark's narrative mentions an unnamed youth who came with the disciples to the Garden of Gethsemane (Mark 14:51-52), which church tradition identified as John Mark. It also seems logical to count Luke as among those in attendance at the Seder. While the first Passover in Egypt was a family event (Ex 12:3-4), observance thereafter began to change. Torah instruction later made the feast obligatory for men (Num 9:2-13; Deut 16:16-17). The later narratives of Passover indicate male participation without mention of households, although they may well have shared in the occasion (Josh 5:10; 2Chr 30:21; 35:17). In other words, women were not bound to make such a personal appearance (Edersheim 163, citing TJ Kidd. 61c; Edersheim-Temple 167, citing Pes. 9:4; 91b). In the narratives of Yeshua's Passover observance with his disciples there is no mention of women and children. In any event the narratives of Yeshua's Passover observance do not give a description of the relative positions of all the apostles around the table. Edersheim suggests that Judas had gained the chief position on Yeshua's left (cf. Matt 26:23; Mark 14:20), whereas John was on his right (John 13:23). Peter may well have been across the table from Yeshua in the "last" position as implied by John's narrative (John 13:5-6). See Edersheim's graphic illustration of the last supper seating arrangement here. 15 And he said to them, "With longing I have desired to eat this Passover with you before I am to suffer; Plummer notes that the whole of this verse and most of the next are peculiar to Luke. And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep., lit. "near or facing" (DM 110), to, towards, with. Here the preposition denotes being in company with others and speaking face to face. them: pl. of Grk. autos, personal pronoun. With longing: Grk. epithumia may mean either (1) a strong feeling or interest, desire or longing; or (2) an inordinate or improper desire, 'craving.' The first meaning applies here. I have desired: Grk. epithumeō, aor., may mean (1) have a strong desire for, desire, long for; or (2) have inordinate desire, implying intent to acquire, covet, lust. The first meaning is intended here. Plummer notes that the combination of a cognate noun and a verb of action is a Hebraism common in the LXX (e.g., Gen 31:30; Ex 21:20; Deut 7:26). to eat: Grk. esthiō, aor. inf. See verse 8 above. The infinitive is used here to express purpose. this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. Passover: Grk. pascha. See verse 1 above. This is the third of three mentions in this chapter of consumption by mouth of the Seder meal. One can easily imagine Yeshua making this declaration while looking at all the food that had been prepared (see verse 13 above). The Mishnah provides some instruction on setting the food before the Seder host. "Herbs and vegetables are then to be brought; the lettuce is then to be immersed, part thereof eaten, and the remainder left until after the meal arranged for the night is eaten; then unleavened cakes are to be placed before him as well as the lettuce, sauce (charoset), and two kinds of cooked food, although it is not strictly obligatory to use the same; R. Elazar ben Zadok, however, said, that it is obligatory. During the existence of the Holy Temple, the paschal sacrifice was then placed before him." (Pes. 10:3; 114a) Plummer contradicts the very definition of Passover by saying that this observance need not imply a lamb. Lumby also contradicts Yeshua by saying that the expression may suggest that this was not the actual Jewish Paschal meal, but one which was intended to supersede it by a Passover of far more divine significance. Bengel comments that the expression "this Passover" means that the observance will be especially memorable because his enemies would not leave him time to enjoy the festival week. This Passover could serve as a "bookend" event in contrast with the Passover observance when Yeshua was twelve and he expressed his first awareness of his heavenly mission (Luke 2:49). with: Grk. meta, prep. See verse 11 above. you: Grk. humeis, pl. second person pronoun. Again the plain words of Yeshua rebut the claims of some modern scholars that he did not observe Passover. before: Grk. pro, prep. indicating precedence, used here in a temporal sense; earlier than, before. I: Grk. egō, first person pronoun. am to suffer: Grk. paschō, aor. inf., to experience strong emotion, often with a negative connotation in association with various afflictions and here specifically in reference to his anticipation of trials, rejection and death. The infinitive expresses result. This is the third time in Luke that Yeshua stresses that suffering awaited him (cf. Luke 9:22; 17:25). With the Seder beginning with a review of the Exodus story (Ex 12:25-27), then Yeshua's expressed desire to observe Passover and his expectation of suffering suggests that he draws a connection between himself and what Israel endured in Egypt. The Israelites had grievously suffered under Pharaoh (Ex 3:7-9) and Yeshua noted the suffering of Israelites in his time under Roman tyranny and religious elitism (Matt 9:36; 23:4; Luke 11:46). He will identify with his people as the Suffering Servant (Isa 53:1-12; Acts 8:32-35). 16 for I say to you that never shall I eat it until when it is fulfilled in the Kingdom of God." for: Grk. gar, conj. See verse 2 above. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the apostles. that: Grk. hoti, conj. used for (1) defining a demonstrative pronoun; (2) introducing a subordinate clause as complementary of a preceding verb; (3) indicating causality with an inferential aspect; or (4) introducing a direct quotation and functioning as quotation marks. The fourth usage applies here. never: Grk. ou mē, adv., lit. "not, not." This combination of negative particles is the strongest form of negation in the Greek language. The double negative has the effect of guaranteeing the certainty of the following action in the future. shall I eat: Grk. esthiō, aor. subj. See verse 8 above. it: neut. of Grk. autos, personal pronoun. See verse 2 above. The pronoun refers back to the mention of Passover in the previous verse. Many versions insert "again" to stress the future action. until: Grk. heōs, adv., a marker of limit, whether of action, position or time, here of time. when: Grk. hotou (from hostis, "whatever, which"), used here as an adv. to emphasize "during which at the same time." it is fulfilled: Grk. plēroō, aor. pass. subj., may mean (1) cause to abound in content to a maximum, fill; or (2) to bring to fruition or completion, complete, fulfill, fill up, carry out. The second meaning applies here. The clause points to action completed in the future. in: Grk. en, prep. with the root meaning of "within," generally used to mark location or position, but also agency, association, direction, and means; among, at, by, in, on or within (DM 114). the kingdom: Grk. ho basileia (from basileus, "king"), kingship, royal power, or territory ruled over by a king. For the use of the term the size of the territory was immaterial, ranging from a city to a country to an empire. The noun is used here of royal reign. of God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68). By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. Ancient Jewish prayer liturgy, such as Aleinu and Kaddish, include the phrase that "God may establish His Kingdom speedily." For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. In this verse Yeshua declares a prediction of when he will next eat the Passover. The future anticipation of Passover observance no doubt is a reminder of Yeshua's previous promise that his disciples would, "recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven" (Matt 8:11; cf. Matt 26:29; Luke 13:38). Yeshua's prediction may also hint that the day would come when his Jewish disciples would not be able to celebrate Passover in the complete sense due to the destruction of the temple (cf. John 4:21). Moreover, when Yeshua returns and establishes his millennial kingdom, he will oversee the restoration of key festivals that God ordained, such as Rosh Chodesh, Shabbat, Pesach, Shavuot and Sukkot (Isa 66:22-23; Ezek 46:1-11; Zeph 3:18; Zech 14:16; cf. Matt 26:29; Col 2:16-17). Christians should not imagine they will be exempt from such observances. Plummer engages in historical revisionism and replacement theology by saying "The Passover of which Christ will partake after having fulfilled the type, is the Christian Eucharist, in which He joins with the faithful in the Kingdom of God on earth." Plummer echoes the contention of the church fathers that the Gentile Church superseded Israel as the Kingdom of God (so Augustine, City of God). Similarly, Gill and Exell suggest that by these words Yeshua abolished the observance of Passover by his followers. Indeed the Church Council of Nicea II (787) banned Christian observance of all Jewish festivals. On the contrary there is no statement anywhere in the apostolic writings that "Kingdom of God" was code language for Christianity and the Church, nor observance of any of God's Appointed Times by Jewish disciples had been abolished. Paul was a devout Pharisee (Acts 23:6; 26:5; Php 3:5) and faithful to observe the prescribed holy days (Acts 13:14, 44; 16:13; 17:2; 18:4; 20:6, 16; cf. 1Cor 9:20; 10:32). Paul exhorted disciples to keep the Feast of Unleavened Bread (1Cor 5:7-8) and other holy days (Col 2:16). 17 And having taken a cup, having spoken the b'rakhah, he then said, "Take this and share it among yourselves; And: Grk. kai, conj. having taken: Grk. dechomai, aor. mid. part., to take into one's hands, receive or welcome, frequently with the connotation of enthusiastic acceptance. a cup: Grk. potērion, a domestic item used for drinking, cup, with both literal and figurative uses. The narrative seems to imply there was only one cup on the table, having been provided by the host. This cup of wine, diluted with water, was the first of the evening. having spoken the b'rakhah: Grk. eucharisteō, aor. part., to thank or to give thanks. The verb occurs often in the apostolic narratives to describe offering a "blessing" (Heb. b'rakhah) for food (e.g. Matt 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17; John 6:11; Acts 27:35). Jews had b'rakhot for many circumstances, which are discussed in the Tractate Berachot. The content of the b'rakhah is a sentence or paragraph of praise and thanksgiving to God for something He has provided or done. The evening Seder began with a cup of wine and the Kiddush ("sanctification") blessing, Barukh atah Adonai, borei p'ri hagafen, "Blessed are you O Lord" (quoting Psalm 119:12; Ber. 11b), "who creates the fruit of the vine" (Ber. 6:1). Only Luke mentions this first cup specified in Pesachim 10:4. There was also a standard of quality for the wine: "The Kiddush of the day must be proclaimed on such wine only as is fit to be brought as a drink offering upon the altar" (Baba Bathra 97a). he then said: Grk. legō, aor. See verse 1 above. Take: Grk. lambanō, aor. imp., 2p-pl., to lay or take hold of, to take in the hand or receive. this: Grk. houtos, demonstrative pronoun. See verse 15 above. and: Grk. kai. share it: Grk. diamerizō, aor. imp., 2p-pl., cause to be in parts; divide, distribute, apportion. among: Grk. eis, prep., lit. "into." See verse 3 above. yourselves: pl. of Grk. heautou, reflexive pronoun of the second person. For the men in the room to share one cup of wine probably meant that each would drink no more than a sip. 18 for I say to you, never shall I drink of the fruit of the vine from now until the Kingdom of God comes." Reference: Matthew 26:29; Mark 14:25. for: Grk. gar, conj. See verse 2 above. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the apostles. never: Grk. ou mē, adv., lit. "not, not." See verse 16 above. shall I drink: Grk. pinō, aor. subj., to take in a liquid, to drink, here of wine. of the fruit: Grk. ho genēma (from gennaō, "to beget"), may refer to (1) offspring or progeny; or (2) products of agriculture, fruit. The second meaning applies here. of the vine: Grk. ho ampelos, a climbing plant with tendrils, a vine, specifically a grape vine. Stern points out that we can be sure Yeshua used the traditional Jewish blessing over wine because he quotes from it the phrase "fruit of the vine" (80). from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. now: Grk. nun, adv., marker of time in the present, now, or from this time onward, henceforth; here the former. until: Grk. heōs, adv. See verse 16 above. the Kingdom of God: See verse 16 above. comes: Grk. erchomai, aor. subj. See verse 7 above. Again Yeshua alludes to the establishment of his Messianic Kingdom in the age to come. Matthew and Mark associate this saying with the third cup, since they don't mention any of the other three cups. The decision of Yeshua not to drink of the remaining three cups of wine, while contrary to Jewish custom did not violate Torah. Wine symbolized the joy of the Passover celebration, but for Yeshua this night represented betrayal, suffering and death. This night Yeshua took on the vow of the Nazarite, which the disciples would certainly respect. Like the Nazarite's vow there would be a limit to its duration. 19 And having taken bread and having spoken the b'rakhah, he broke it and gave it to them, saying, "This is my body which is given for you; do this for remembrance of me." Reference: Matthew 26:26; Mark 14:22; 1Corinthians 11:24. And: Grk. kai, conj. having taken: Grk. lambanō, aor. part. See verse 17 above. bread: Grk. artos, which refers to a baked product produced from cereal grain and also to food or nourishment in general. The bread used in the Seder could be made from wheat, barley, spelt, rye, and oats (Pes. 2:6). Since Passover occurred at the time of the barley harvest, this would most likely been the grain used for the bread on this occasion. Some scholars think that the use of artos here instead of azumos (unleavened bread) suggests that Yeshua and his disciples ate leavened bread in this meal, in spite of the fact that unleavened bread is mentioned in verse 1 and 7 above. Such an interpretation could viewed as a rejection of the Jewishness of Yeshua who was born, raised and lived as a traditional Jew. He consistently obeyed Torah commandments (cf. Matt 4:4; 5:19-20; Luke 20:21). If the meal included leavened bread then it would not have been a true Passover meal (Pes. 9:3; 10:4-5). In the LXX artos translates Heb. lechem, primarily a baked food made from cereal grain and olive oil, bread, but also of food in general or a hospitable meal, first in Genesis 3:19. Then artos is used three ways that illustrate it is not defined by its leaven content. First, artos was used for the bread of heaven, a special food that God provided for the Israelites in the wilderness (Ex 16:4, 8, 12, 15; Ps 105:40), which He called manna (Ex 16:31-32). Manna came with the dew in the night (Num 11:9) and the people found it around their camp in the morning (Ex 16:13-14). There is no evidence that manna contained leaven or yeast, because it would melt with the heat of the day (Ex 16:21). When Yeshua referred to himself as the "bread of heaven" and "bread of life" he employed the imagery of manna (John 6:35, 41, 48-51, 58) and in so doing affirmed his sinlessness. Second, the term lechem is specifically used of unleavened bread (Ex 29:2, 23; Lev 2:4; 7:12; 8:26; Num 6:15, 19; Deut 16:3). Third, artos is used of the showbread, or "Bread of the Presence," maintained in the Temple (Ex 25:30; 29:23; 40:23). The showbread was made without leaven (Lev 8:2, 26; 24:5). It's important to stress that the bread that Yeshua broke was unleavened. Leaven symbolizes sin (1Cor 5:7-8; cf. Luke 12:1). Also, the Torah enjoined, "You shall not offer the blood of My sacrifice with leavened bread" (Ex 23:18; 34:25). In the ritual of bread and cup using leavened bread would taint the meaning of the cup which stands for the sacrificial blood of Yeshua. If Yeshua had used leavened bread in this ritual, then he would have marked himself as a sinner (Ex 12:15, 19; 34:25). Only unleavened bread in the sacred meal can symbolize the sinless Messiah who was sacrificed for the world. Thus, for Christians to use leavened bread in the Lord's Supper ritual, as occurs in some churches, is a grave insult to our Master. and having spoken the b'rakhah: Grk. eucharisteō, aor. part., "having given thanks." See verse 17 above. The Matthew and Mark parallel passages have eulogeō, "to offer a blessing." Luke's choice of the verb, also used by Paul, is probably to stress the function of the b'rakhah in the meal liturgy. God is explicitly the recipient of the thanksgiving. Just as "fruit of the vine" in the previous verse pointed to the blessing spoken over the cup, so artos standing for lechem points to the prescribed blessing over the bread: Barukh attah ADONAI [1Chr 29:10; Ps 119:12], ha-motzi lechem min ha-aretz, "Blessed are You, O LORD, who brings forth bread from the earth" (Ber. 6:1). The insertion of the phrase "King of the universe" after "O LORD" in Jewish blessings after the opening invocation is a later rabbinic addition to emphasize the kingship of God over His people (Ber. 12a; 40b; 49a). The tradition of emphasizing the kingship of the God of Israel may have developed in reaction to Yeshua's self-identification as King of the Jews (Mark 15:2) and Pilate's public recognition of the fact (Mark 15:9; John 19:19). Yet, this rabbinic development swerved into the truth, because Yeshua is not only King of the Jews, but also King of the universe (John 1:3; Eph 1:10; Col 1:16-17; Rev 5:13). he broke it: Grk. klaō, aor., to break off pieces from the matzah. The verb stresses the fact that matzah is brittle and not soft like pita bread. He did not tear the bread, he broke it. and: Grk. kai, conj. gave it: Grk. didōmi, aor. See verse 5 above. to them: pl. of Grk. autos, personal pronoun; the disciples. Paul omits the phrase "and gave it to them." After breaking the bread Yeshua distributed the pieces around the table. In the traditional Seder the bread is broken early in the order before supper. However, both Matthew (26:26) and Mark (14:22) state that the breaking of bread took place while they were eating the supper. Indeed, considering the next verse, the bread ritual may well have occurred toward the end of supper. saying: Grk. legō, pres. part. See verse 1 above. This: Grk. houtos, demonstrative pronoun, used in reference to the bread. is: Grk. eimi, pres. See verse 3 above. my: Grk. egō, first person pronoun, used in the possessive sense. body: Grk. sōma, a structured physical unit in contrast to its parts, body of human or animal, whether living or dead, but normally of a human body. The parabolic comparison is pregnant with meaning since in the process of making the matzah, holes were pierced in it to prevent it puffing up. In terms of a visual aid we should consider the pierced matzah represented the manner of Yeshua's death (John 19:34, 37; cf. Zech 12:10). which: Grk. ho, definite article but used here as a relative pronoun. is given: Grk. didōmi, pres. mid. part. Use of this verb in this context is peculiar to Luke. for: Grk. huper, prep., lit. "over, above," used to express a stance of concern or interest relating to someone or something, here emphasizing a supportive aspect; for, in behalf of, in the interest of. you: Grk. humeis, pl. second person pronoun; i.e., the Jewish disciples. The act of giving the disciples pierced matzah served as an acted out parable of Yeshua's pierced body being given as an atoning sacrifice. Yeshua stresses that his body, meaning his life, was given; it was not taken from him (John 10:17-18). Early apostolic proclamations of the good news accused the Jewish leaders of culpability in the death of Yeshua (Acts 2:23; 3:14; 4:10; 5:30; 7:52). Paul, too, initially focused on the responsibility of Jewish leaders (Acts 10:39; 13:27-28), but when he appeared before King Agrippa he revealed a change in perspective by acknowledging that Messiah had to suffer (Acts 26:23; cf. Heb 13:12). This new way of viewing the crucifixion then became part of Paul's refrain that Yeshua "gave himself" (Gal 1:4; 2:20; Eph 5:2, 25; 1Tim 2:6; Titus 2:14) and "died for us" (Rom 5:6, 8, 15; 6:8; 8:34; 14:9, 15; 1Cor 8:11; 15:3; 2Cor 5:14, 15; Gal 2:21; 1Th 4:14; 5:9-10). Paul realized that it was better to speak of what Yeshua did for us than what the Jewish and Roman rulers did to him. do: Grk. poieō, pres. imp., 2p-pl., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. The present tense of the command stresses "start and keep on doing" the prescribed acts of "taking" and "eating." Noteworthy is that the command is not reported by the other apostolic narratives. this: Grk. houtos. The pronoun refers to the physical consumption. As implied in the next verse the command applies to both the matzah and the cup. By the present tense command "do this," Yeshua established a continuing obligation to repeat this ritual in the future. Obedience of the command is an acknowledgement of Yeshua's authority. Yeshua will say later in the evening "If you love me keep my commandments" (John 14:15). The obligation to perform this ritual is the origin of the term "sacrament," which is derived from the Latin sacramentum, a military oath of enlistment. Writers of the Latin Church, such as Tertullian, adopted sacramentum to denote those ordinances of religion by which Christians come under an obligation of obedience to God, and which obligation, they supposed, was equally sacred with that of an oath (McClintock). The theology of sacrament (whether a manifestation or a means of grace) adopted in later Christianity is not present in the apostolic narratives of the last supper. Yeshua's command "do this" likely intends two occasions of compliance. First, in future observances of Passover (as long as the temple stood) disciples should incorporate this ceremony of bread and cup into their Seder plan. Second, the command provides the basis for Paul's institution of the Lord's Supper (1Cor 11:23-29), which can be conducted in any location. In the future disciples would be able to share this special ritual without having to go to Jerusalem to offer a Passover lamb. in: Grk. eis, prep. remembrance: Grk. anamnēsis, reminder, remembrance, memory, used here in an active and deliberate sense. The noun occurs only four times in the Besekh (also 1Cor 11:24-25; Heb 10:3). of me: Grk. ho emos, an emphatic possessive pronoun for the first person; my, mine. The pronoun occurs often on the lips of Yeshua referring to what is connected directly to him. The matzah and the cup are a reminder of the sufferings Yeshua endured for our salvation. This clause, which Paul uses in his instruction for the Lord's Supper (1Cor 11:24), reveals the purpose and nature of the ritual. The purpose of the Lord's Supper is plainly stated to be a memorial of grace, or more to the point a reminder of the sacrifice Yeshua made to provide atonement for our sins. His death was of far greater significance than that of a martyr or of someone who dies to save a life (John 15:13). Paul's use of the term "remembrance" in Hebrews 10:3 (as translated by Luke) emphasizes also the cumulative quantity and nature of sins forgiven on the basis of the sacrifice. Reception of the matzah and cup provide an opportunity for self-examination and confession so that the reception is done in a worthy manner (cf. 1Cor 11:27-29). The matzah in particular received by the disciples from Yeshua presented a visual truth of great spiritual significance. ● Since leaven symbolizes malice and wickedness, then matzah represents sincerity and truth (1Cor 5:6-8). Matzah symbolizes a sinless Savior. Christian traditions that use leavened bread in the Lord's Supper essentially deny the purity of Yeshua and accuse him of being a sinner. ● Considering the sinless nature of Yeshua and that the matzah symbolizes this state, then "taking" the matzah represents a desire that his purity would cleanse our sinfulness. ● The invitation to take the matzah implies a willingness to identify with his death, as Paul says, "The bread that we break, is it not a sharing [Grk. koinonia] of the body of Messiah?" Yeshua had earlier commanded his disciples to take up their crosses and to die to self-will (Luke 9:23; 14:27; cf. Gal 5:24). Paul testified, "I have been crucified with Messiah" (Gal 2:20 BR). ● Sharing the matzah together binds the community of faith, Jew and Gentile, in unity for which Yeshua prayed (John 17:11, 21-22), as Paul says, "Since there is one bread, we who are many are one body; for we all partake of the one bread" (1Cor 10:17). The rejection in Christianity of using the pierced matzah for the Eucharist or Lord's Supper is most unfortunate, although consistent with the decision of Nicea II to forbid Christian observance of Passover contrary to apostolic guidance (cf. 1Cor 5:8; 10:16-17, 32; 11:1, 23-27; Eph 5:1; 1Th 1:6; 1Pet 2:21-22). Matzah is a valuable visual reminder of the cost of our salvation. Because the matzah represents Yeshua, then the "taking" and "eating" symbolize the obedient response of the trusting disciple. 20 And likewise the cup after which having dined, saying, "This cup is the new covenant in my blood, which is being poured out for you. Reference: Exodus 24:8-11; Jeremiah 31:31-33; Matthew 26:27-28; Mark 14:23-24; 1Corinthians 11:25. And: Grk. kai, conj. likewise: Grk. hōsautōs, adv., in like manner, similarly, likewise. the cup: Grk. ho potērion. See verse 17 above. Presumptively this was the same cup used for the Kiddush after being refilled. after: Grk. meta, prep. See verse 11 above. which: Grk. ho, definite article, but used here as a demonstrative pronoun. having dined: Grk. deipneō, aor. inf., to dine, i.e. take the principle (or evening) meal. The verb is unique, occurring only four times in the Besekh (also Luke 17:8; 1Cor 11:25; Rev 3:20). The verb refers to consumption of the entire menu prepared for the Seder meal (verse 15 above). The first clause stresses that Yeshua followed the same procedure as depicted in verses 17-19 above. saying: Grk. legō, pres. part. See verse 1 above. Yeshua now gives the meaning and significance of the third cup. This: Grk houtos, demonstrative pronoun. See verse 15 above. cup: Grk. ho potērion. This cup of wine is the third of the four required by the Mishnah (Pes. 10:6) and commonly referred to as the Cup of Redemption (Stern 144). Luke omits the specific details mentioned in Matthew 26:27 that Yeshua used a single cup for this part of the ceremony, spoke the customary Kiddush blessing over the wine, gave his disciples the cup and commanded all of them to "drink" from it. Geldenhuys notes that expositors differ on whether Yeshua first drank from the cup before passing it, but certainly not considering his statement in verse 18. Based on the example of Yeshua there are a few Christian denominations that use a common cup in their observance of the Eucharist, but most denominations use individual cups for participants. is the New: Grk. ho kainos, adj., means "new," either (1) of recent origin, or (2) different and superior in quality relative to something old. The second meaning applies here (cf. Heb 7:22; 8:6). In the LXX kainos translates Heb. chadashah, "new," first in Deut 20:5. The adjective is found in the Majority Greek Text of Matthew and Mark, but is omitted in most Bible versions. Covenant: Grk. ho diathēkē, a formal arrangement for disposing of something in a manner assuring continuity. It refers to a covenant that either has a testamentary aspect, e.g., last will and testament or a perspective of God's unilaterally assumed obligation to confer a special blessing of favor. The term is used primarily of divine-initiated covenants. In the LXX diathēkē translates Heb. b'rit, pact, compact, or covenant (first in Gen 6:18) (DNTT 1:365). While the term "covenant" was used for human agreements it is primarily used in the Tanakh for sovereign proclamations expressing special favor. A divinely initiated covenant typically incorporated obligations for the recipient to keep and benefits that God would provide. Each covenant had an enduring sign of the covenant's validity. The choice of translating b'rit with diathēkē instead of sunthēkē was deliberate because the divine-initiated covenants were not negotiated agreements. Moreover, diathēkē was chosen because the covenant was fundamentally about inheritance (cf. Gen 15:2-3, 18) (Zodhiates 425). The name hē kainē diathēkē translates Heb. B'rit Chadashah in Jeremiah 31:31 [31:30] (LXX/MT). The New Covenant is the seventh divine-initiated covenant (after Adam, Noah, the Patriarchs, Israel, Aaron and David). For a detailed discussion of all the divine covenants see my web article The Everlasting Covenants. By mentioning the New Covenant Yeshua directly alludes to the prophecy of Jeremiah 31:31-37. The New Covenant was made with Judah and Israel (Isa 55:3; Jer 31:31-37; 32:36-40; Ezek 11:17-21). This fact is emphasized in Yeshua's act of inaugurating the New Covenant with an exclusively Jewish company at a Passover Seder (Stern 684). Even though Gentiles and Christianity are not mentioned by Jeremiah or Yeshua, God's plan of salvation for the nations had already been announced by Isaiah (Isa 42:6; 49:6; 51:4; 60:3; cf. Acts 13:47). Gentiles enter the New Covenant by being "grafted in" the Olive Tree of Israel (Rom 11:17–24) and being granted citizenship in the Commonwealth of Israel (Eph 2:11–16), which itself is based on the promise given to Jacob (Gen 35:11). Yeshua's inauguration of the New Covenant did not nullify the promised inheritance of the Land, because all of God's promises to Israel are "Yes" in him (2Cor 1:20; cf. Rom 9:4). The terms of the New Covenant should be closely examined, because it includes some important promises. ● that Torah laws would be put in their minds and written on their hearts; ● that ADONAI would be Israel's God and that Israel would be His people; ● that all would know God without a teacher; ● that there would be forgiveness of all iniquities and sins; ● that the offspring of Jacob would be preserved as a people; and ● that God would maintain the status of Israel as the chosen nation. The New Covenant was "new," not because it rescinded the Old Covenant (cf. Matt 5:17-19; Heb 8:13) and canceled obedience of Torah commandments and gave new laws (cf. John 13:34), but because of the promise of new power to keep Torah commandments (cf. Ezek 11:19-20; 36:26-27) and assurance of God's forgiveness of all sins, including capital crimes (cf. Acts 13:38-39). On Shavuot (Pentecost) Jeremiah's prophecy was fulfilled completely when the Holy Spirit came on the disciples to cleanse and empower them as living witnesses of the New Covenant (Acts 1:8; 15:9; 2Cor 3:6). The New Covenant is mentioned seven times in the Besekh and the apostle Paul, considered the preeminent theologian in Christianity, wrote at length about the New Covenant in Hebrews (8:6-12; 9:15 and 12:24). See my commentary on those passages. Paul explained that Yeshua's announcement "enacted" (Grk. nomotheteō) the New Covenant (Heb 8:6), meaning "given as legislation, made law, ordained by law." Thus, the New Covenant possesses divine authority. An important consideration for applying Yeshua's instruction "do this in remembrance" is that accepting the bread and cup binds disciples to obeying the terms of the New Covenant with its implied moral and ethical code. in: Grk. en, prep. my: Grk. egō, first person pronoun. blood: Grk. haima, blood, whether of animals or humans. Only that which has blood has life, since life or the soul (Heb. nephesh) is in the blood (Gen 9:4; Lev 17:11). Yeshua's use of "blood" is figurative for "bloodshed," and usually denoted a life given up in death as the penalty for breaking the covenant (Rienecker). which: Grk. ho, definite article, but used here as a demonstrative pronoun. is being poured out: Grk. ekcheō, pres. mid. part., to cause to come out in a stream. Paul omits this verb in his instruction, but the Synoptic Narratives concur in use of the verb, which was fulfilled by the release of blood and water from Yeshua's side as a result of being speared (John 19:34). The present tense emphasizes that from God's sovereign point of view the slaying had already occurred. for: Grk. huper, prep., lit. "on behalf of." See verse 19 above. you: Grk. humeis, pl. second person pronoun. Mark 14:24 has "poured out for many." Matthew 26:28 has "poured out for the forgiveness of sins." Yeshua essentially predicted two things happening. First, the bloodshed was his own death by judicial fiat and crucifixion. Second, Yeshua's bloodshed served as an atoning sacrifice for sin (cf. John 1:29; Rom 8:3; 1Cor 11:26; 2Cor 5:21; 1Pet 3:18). Liefeld comments, "The new covenant (Jer 31:31-34) carried with it assurance of forgiveness through Jesus' blood shed on the cross and the inner work of the Holy Spirit in motivating us and enabling us to fulfill our covenantal responsibility. By announcing the New Covenant with the cup after dinner Yeshua confirmed to the apostles the immediate effect of the New Covenant. Then his atoning sacrifice later that day made God's mercy available. Inauguration of the New Covenant at Passover rather than Yom Kippur was purposeful. Yeshua did not die as a sin offering on Yom Kippur, because the goat offered on that day only atoned for unintentional sins, those committed accidentally or from simple negligence (Lev 4:2-3; 16:30; 1Tim 1:13; Heb 9:7). In contrast the lamb of the Passover Seder represented deliverance or salvation from death and Yeshua's sacrificial death accomplished deliverance from eternal death (Rom 5:9; 6:23; 2Cor 1:10; 1Th 1:10; 5:9). Stern notes that biblical covenants were always ratified by shed blood (cf. Gen 8:20–9:17, 15:7–21; Ex 24:3–8). The significance of Yeshua's words is vividly portrayed in the account of establishing the covenant with Israel by sprinkling sacrificial blood to make the people clean. "So Moses took the blood and sprinkled it on the people, and said, "Behold the blood of the covenant, which the LORD has made with you in accordance with all these words." 9 Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, 10 and they saw the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. 11 Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw God, and they ate and drank." (Ex 24:8-11) Note that in the Exodus passage the "blood of the covenant" is juxtaposed with a covenant supper in the presence of God. The blood of Yeshua accomplishes a different task than the lamb's blood on the doorposts in Egypt where the blood saved from death. On a different kind of post Yeshua's death accomplished an atoning sacrifice that would deliver from both the penalty and the power of sin. Thus, the apostles would later remind us, "without the shedding of blood there is no forgiveness" (Heb 9:22), and "the blood of His Son Yeshua purifies us from all sin" (1Jn 1:7 TLV). 21 But behold, the hand of the one betraying me is with me on the table. Reference: Psalm 41:9; Obadiah 1:7; Matthew 26:21; Mark 14:18; John 13:18. But: Grk. plēn, adv. at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded; besides, but, rather, except, however, nevertheless, yet. The adverb signals a transition in narrative. behold: Grk. idou, aor. imp. See verse 10 above. the hand: Grk. ho cheir, the anatomical limb of the hand. of the one: Grk. ho, definite article but used here as a demonstrative pronoun. betraying: Grk. paradidōmi, pres. part. See verse 4 above. The present tense stresses action occurring simultaneous with the verb being spoken. me: Grk. egō, first person pronoun. is: The Greek text has no verb here, but all Bible versions supply a present tense verb to agree with the present tense of "betraying," giving the impression that Judas was still present (cf. Matt 26:21-25; John 13:21-30). See the Additional Note below on the departure of Judas. with: Grk. meta, prep. See verse 11 above. me: Grk. egō. Yeshua alludes to his sharing of the charoset with Judas (Matt 26:23). on: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; among, at, in, on, upon, over (DM 106). the table: Grk. ho trapeza, a surface on which something can be placed. In the Besekh trapeza is used of a dining table from which crumbs fall (Matt 15:27), a table for money transactions (Matt 21:12), and a table for the showbread in the tabernacle (Heb 9:2; Ex 25:23). So, it's reasonable to assume that a low wooden table was indeed used in the upper room. Santala suggests that each one of the group took his place in a circle around a cloth spread on the floor, leaning on their left arms with their legs outward from the circle (205). The Messianic Jewish Family Bible also includes a drawing of the Last Supper depicting the disciples sitting on the floor covered by decorative cloths (1076). See the drawing here. Against the view that the floor was the table, Kasdan states that Yeshua and the disciples stretched out on the floor with their heads facing a low table, thus enabling them to reach the food by hand (336). There was certainly no high table with chairs as depicted in Michelangelo's great painting of the Last Supper. The table would have been low to the floor appropriate for reclining. See a work of art here depicting reclining at a table for a meal. Edersheim also says the supper arrangement employed a low rectangle wooden table common to the East with the dinner guests on three sides and one end open for the food service. He cites the Talmud's description of the table position and layout: "In the Talmud (B.B. 57b) the table of the disciples of the sages is described as two parts covered with a cloth, the other third being left bare for the dishes to stand on. There is evidence that this part of the table was outside the circle of those who were ranged around it. … During the Paschal Supper, it was the custom to remove the table at one part of the service; or, if this be deemed a later arrangement, the dishes at least would be taken off and put on again. This would render it necessary that the end of the table should protrude beyond the line of guests who reclined around it. For, as already repeatedly stated, it was the custom to recline at table, lying on the left side and leaning on the left hand, the feet stretching back towards the ground, and each guest occupying a separate divan or pillow." (815) To betray a friend after eating a meal with him was (and still is) regarded as the worst kind of treachery in the Middle East (cf. Obad 1:7). Yeshua had in mind the lament of Psalm 41:9: "Even my close friend in whom I trusted, who ate my bread, has lifted up his heel against me," which he quotes in John 13:18. David's words in the Psalm express his anguish over the disloyalty of his counselor, Ahithophel, to support the rebellion of Absalom (2Sam 15:12. 31), which foreshadowed the treachery of Judas. Additional Note: Departure of Judas In correlating the four apostolic narratives it is difficult to place the departure of Judas from the upper room in the chronology of the evening. Only John mentions Judas leaving (John 13:27-30). According to John's narrative the departure occurred after the foot washing and after Yeshua dipped matzah or possibly the flesh of the Paschal Lamb, a piece of unleavened bread, and bitter herbs wrapped together (the so-called Hillel Sandwich mentioned in Pesachim 115a) into the bowl and handed it to Judas (John 13:26) (so Edersheim V:10, p. 824; and Morris 627). Sharing the dipped food is specific to the moment in order to reveal the traitor. Upon handing Judas the dipped morsel, Yeshua instructs him, "What you do, do quickly" (John 13:27). Judas then leaves. Lane believes the departure occurred before the rituals of the bread and third cup, since Matthew (26:21-22) and Mark (14:18-21) present the prediction of betrayal and mention of "dipping" before the sharing of the bread and cup without offering further information on the departure. However, the declaration of Luke here, especially with the use of "behold" to fix the eyes of the reader, gives strong indication that Judas did indeed remain through the important rituals of the breaking of bread and the third cup of wine. Most modern commentators do not speculate the timing of Judas' departure, but William Barclay does concur with the view of Judas sharing the full meal and sacred rituals (IV, 266). Liefeld comments that Judas was there at least for the Passover meal, for he had dipped the bread in the dish and then went out immediately after that. Departure at that point meant that Judas did not receive the Cup of Redemption. As indicated in John's narrative the departure of Judas certainly occurred before the major teaching of Yeshua that evening. 22 Because the Son of Man indeed is going according to that having been determined; but woe to that man by whom he is betrayed!" Reference: Matthew 26:24; Mark 14:21. Because: Grk. hoti, conj. See verse 16 above. The conjunction stresses causality here. the Son: Grk. ho Huios, a male offspring or descendant. The noun is used in three distinctive ways in Scripture: (1) to identify direct paternity; (2) to mean a more distant ancestor; or (3) to mean in a fig. sense of having the characteristics of. All these meanings have application to Yeshua. of Man: Grk. ho Anthrōpos. See verse 10 above. The title "Son of Man" is an allusion to Daniel 7:13. According to Jewish interpretation, the "Son of Man" of Daniel is a divine redeemer in human form (Boyarin 33). In Luke the title first occurs in 5:24. See the note there. indeed: Grk. mén, a particle of affirmation; indeed, verily, truly. is going: Grk. poreuomai, pres. part. See verse 8 above. Plummer suggests the verb is probably used in the LXX sense of "depart, die" (cf. Ps 78:39). The verb is thus shorthand for "journeying to death." according to: Grk. kata, prep. used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' (3) conformity or relation, 'according to, in reference to; or (4) distribution, indicating a succession of things following one another.' The third meaning is intended here. that: Grk. ho, definite article, but used here as a demonstrative pronoun. having been determined: Grk. horizō, perf. pass. part., establish a boundary or framework through deliberate decision for an event, activity or thing; determine, appoint, ordain. The verb is a favorite term of Luke (Acts 2:23; 10:42; 17:26, 31) and Paul (Rom 1:4; Heb 4:7) to emphasize God's sovereign will predetermining events. It is part of the Divine decree that the Messiah should be put to death (Ps 22; Isa 53) and this should be preceded by betrayal (Plummer). but: Grk. plēn, adv. See the previous verse. woe: Grk. ouai, an interjection expressing either a sense of profound grief, especially in the face of impending disaster; or denunciation with focus on the certainty of assured disaster; here the former. The word "woe" conveys the overwhelming emotional impact of such a catastrophe. In the LXX ouai translates six different Hebrew words (hoy, oy, ho, i, and hovah), first in Numbers 21:29, which may express grief, despair, lamentation, dissatisfaction, pain, or a threat (DNTT 3:1051). The pronouncement of woe occurs especially in the Hebrew prophets in branding the consequences for sinful behavior and announcements of judgment. The interjection is appropriate considering Yeshua's later description of Judas as the "son of perdition" (John 17:12), the fact that Judas committed suicide (Matt 27:5; Acts 1:18-19) and Peter on Pentecost declaring that Judas after apostasy "went to his own place" (Acts 1:25). to that: Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. man: Grk. ho anthrōpos. The phrase "that man" refers to the traitor. by: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. whom: Grk. hos, relative pronoun. See verse 7 above. he is betrayed: Grk. paradidōmi, pres. pass. See verse 4 above. Plummer observes that although God knows from all eternity that Judas is the betrayer, yet this does not destroy the freedom or responsibility of Judas. In the parallel narratives Matthew and Mark record Yeshua adding the lament, "It would have been better for that man if he had not been born." Yeshua could make this shocking comment, not because he actually wished it but he knew the tragedy that awaited Judas for his unwillingness to repent of his wrongdoing. Peter was forgiven his denial, so Judas could have been forgiven had he sought it. Nonexistence would be much better that making oneself an enemy of God and thereby subject to the wrath of God (cf. John 17:12; Rom 13:2). 23 And they began to question among themselves who then it might be of them, the one going to do this. Reference: Matthew 26:22; Mark 14:19. And: Grk. kai, conj. they began: Grk. archō, aor. mid., 3p-pl., can mean either (1) in the active voice 'to rule,' or (2) in the middle voice (as here) 'to begin' something. to question: Grk. suzēteō, pres. inf., engage in serious conversation about a matter, either amiable or contentious; discuss, dispute, debate or to question. among: Grk. pros, prep. See verse 15 above. themselves: pl. of Grk. heautou, reflexive pronoun of the third person. Yeshua had released the proverbial cat among the pigeons by being deliberately ambiguous. The disciples responded by asking each other who Yeshua meant. who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. then: Grk. ara, disjunctive particle denoting an inference or conclusion from a preceding statement; since, then, therefore. it might be: Grk. eimi, pres. opt. See verse 3 above. of them: pl. of Grk. autos, personal pronoun. the one: Grk. ho, definite article, but used here as a demonstrative pronoun. going: Grk. mellō, pres. part., a future oriented verb with a pending aspect, being in the offing, be about to, be going to, intending. to do: Grk. prassō, pres. inf., to engage in activity with focus on productivity; accomplish, do, perform, engage in, carry out. this: Grk. houtos, demonstrative pronoun. See verse 15 above. The pronoun alludes to the betrayal. Matthew and Mark say that they each asked Yeshua. Matthew adds that Judas in particular asked "Is it I?" No one seems to have suspected Judas; and Plummer suggests that perhaps Yeshua's answer to Judas, "you have said it," was heard by Judas alone. Since the innocent eleven were completely ignorant of the conspiracy involving Judas, they might be tempted to mistrust one another. The questioning naturally led to defensive statements of their qualities as loyal disciples. 24 Then also a dispute arose among them as to which of them was thought to be greatest. Reference: Mark 9:34. Then: Grk. de, conj. also: Grk. kai, conj. The conjunction emphasizes that the following action took place following the mutual questioning and perhaps as a consequence of it. a dispute: Grk. philoneikia, lit. "love of strife," eagerness to content; argument contentiousness, dispute. The noun occurs only here in the Besekh. arose: Grk. ginomai, aor. mid. See verse 14 above. among: Grk. en, prep. them: pl. of Grk. autos, personal pronoun. as to which: Grk. tís, interrogative pronoun. See the previous verse. of them: pl. of Grk. autos. was thought: Grk. dokeō, pres., to entertain an idea or form an opinion about something on the basis of what appears to support a specific conclusion; think, suppose, expect. to be: Grk. eimi, pres. inf. See verse 3 above. greatest: Grk. megas, adj. See verse 12 above. The adjective is used here as a comparative term. This was not a new argument since the disciples had debated this very issue after they were returning from the mountain of transfiguration (Mark 9:34; Luke 9:46). Then the argument was followed by Jacob and John going to Yeshua and requesting that they be granted favored positions on his right and left in the coming Kingdom (Mark 10:35-37). In Jewish culture of that time the question of personal importance might arise, whether in worship, administration of justice, or precedence of rank reflected in where someone sat (cf. Matt 23:6; Mark 12:39; Luke 14:7-11; Jas 2:1-4). Edersheim suggests that at the last supper Judas had gained the chief position on Yeshua's left (816). The disciples argument on the previous occasion as to who was the greatest and Judas' presumption in taking the coveted position (John 13:26) no doubt restarted the dispute during the Seder. The focus of the disciples' debate likely had to do with how they viewed their importance to the Kingdom and Messiah's future rule. Peter, Jacob and John might well believe that since they had been chosen to witness the transfiguration and be assigned important tasks, they were the most favored of the disciples. The mother of Jacob and John, viewing her sons as superior, had previously tried to obtain positions of honor for her sons (Matt 20:20-21). 25 And he said to them, "The kings of the nations exercise lordship over them; and those exercising authority over them are called 'Benefactors.' Reference: Matthew 20:25; Mark 10:42. And: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. The kings: pl. of Grk. ho basileus, king or chief ruler. In Scripture the title "king" was not associated with the size of territory governed (often a city), but the authority wielded. The executive and judicial functions (and sometimes legislative) of government were vested in one person. of the nations: pl. of Grk. ho ethnos, humans belonging to a people group as defined by language and culture; nation, people. In the LXX ethnos translates Heb. goy (pl. goyim) nation, people, first in Genesis 10:5, which begins the listing of the 70 people groups that descended from Noah, then of descendants of Abraham (Gen 12:2). The plural form of the term is used often in the Besekh for "Gentiles" in contradistinction to Jews and Israel (e.g., Matt 5:47; Acts 2:27; 21:21; 26:17; Rom 3:29; 9:24; 11:25; 1Cor 1:23; Gal 2:14-15). In addition the plural ethnos is used in a geographical sense with a diverse population that would include Jews as residents or citizens (Matt 12:21; 24:14; Acts 8:9; 17:26; Rom 1:5; 16:26; Gal 2:9; 1Tim 3:16). The majority of versions render the noun as "Gentiles," but Yeshua refers here to kings in the Roman provinces who rule over their entire populations and not just Gentiles. Some versions have "nations" (GW, MRINT, NOG, NLV, TLV, WEB, YLT). exercise lordship over: Grk. kurieuō, pres., 3p-pl., exercise special ruling privilege, with focus on distance between the ruler and the ruled; be lord over. them: pl. of Grk. autos. and: Grk. kai, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. exercising authority over: Grk. exousiazō, pl. pres. part., to exercise authority, to have power over, to control. them: pl. of Grk. autos. are called: Grk. kaleō, pres. pass., 3p-pl. See verse 3 above. Benefactors: pl. of Grk. euergetēs, a doer of good; it was also a title of honor, conferred on such as had done their country service, and upon princes (Thayer). The noun occurs only here in the Besekh. In the Hellenistic and Roman world “Benefactor” became an honorific for monarchs and civic patrons who financed temples, games, aqueducts, or grain distributions. Ptolemy III in Egypt (222 B.C.), known as Euergetes ("Benefactor"), epitomized rulers who used largesse to secure loyalty. Inscriptions throughout the eastern Mediterranean record city councils hailing wealthy patrons with the title, binding subjects to rulers through gratitude and flattery (BibleHub 2110). Of course, this "largesse" given to buy notoriety came from oppressive taxation. 26 However you shall not be thus, but the greatest among you let him be as the one younger, and the one leading as the one serving. Reference: Matthew 20:26-27; Mark 10:43-44. However: Grk. de, conj. you: Grk. humeis, pl. second person pronoun. shall not: Grk. ou, adv., a particle used in an unqualified denial or negation; not. be thus: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; thus, in this manner, way or fashion, so. Yeshua intends that there be a marked difference between his disciples and people of the world. Yeshua's expressed will is that his apostles would not exercise "lordship" in the manner of Gentile kings. The prohibition may well have hinted at the development of ecclesiastical power in Christianity that became partners with political powers to the detriment of Jews. but: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. the greatest: Grk. ho megas, adj. See verse 12 above. The adjective is used in Scripture as a measure of importance, rank or social status (Luke 1:15; Acts 8:9-10; 19:27-28; 26:22; Heb 4:14; 13:20), but also of age (Acts 8:10; 26:22; Heb 8:11; Rev 11:18; 13:16; 19:5, 18; 20:12). Thus, Gill and Lightfoot suggest that considering the contrast offered here the adjective means "greatest in age" or the oldest and likely alludes to Peter (cf. 1Pet 5:1). Church tradition puts Peter's birth in 1 B.C., making him the oldest of the apostles. among: Grk. en, prep. you: Grk. humeis; i.e., the apostles. let him be: Grk. ginomai, pres. mid. imp. See verse 14 above. as: Grk. hōs, adv. with the primary function of connecting narrative components; used here with focus on the idea of a pattern or model; as, just as, like, similar to. the one: Grk. ho, definite article but used here as a demonstrative pronoun. younger: Grk. ho neos, adj., new or young, here the latter, i.e. younger in order of birth. Gill notes that the Targum of 2Chronicles 31:15 interprets the two adjectives as meaning "elder and younger." He then suggests the adjective "younger" alludes to John, the beloved disciple, sitting on Yeshua's right. However, Yeshua just as likely engages in a play on words with "greatest" alluding to the personal claims mentioned in verse 24. The point then is "if you want to be great you should be like the one I love who has a servant heart" (cf. John 13:23; 18:15-16; 19:26-27). Indeed it will be John, the youngest apostle, who would outlive the rest of the apostles (John 21:22) and write extensively about "servant-love" in his first letter (1Jn 2:10; 3:11, 14, 16-18, 23; 4:7-8, 11-12, 16-21; 5:1). and: Grk. kai, conj. the one: Grk. ho. leading: Grk. hēgeomai, pres. mid. part., may mean either (1) to function in a leadership capacity, to lead; or (2) 'deem to be,' to think, consider or deduce. The first meaning applies here. Ellicott notes that the Greek word came to have a half-technical sense as equivalent, or nearly so, to the bishop or presbyter (so Heb 13:7, 17, 24). as: Grk. hōs, adv. the one: Grk. ho. serving: Grk. diakoneō (from diakonos, "servant"), pres. part., to serve, especially in meeting of personal needs or attending to in some practical manner; minister, serve. Plummer comments that "true greatness involves service to others: noblesse oblige." Yeshua and the apostles urged disciples in leadership positions over congregations to view their work as shepherding, not lording (John 21:16; Acts 20:28; Titus 3:1-2; 1Pet 5:2-3). 27 For who is greater, the one reclining or the one serving? Is it not the one reclining? But I am in your midst as the One serving. Reference: Matthew 20:28; Mark 10:45; John 13:14-15. Yeshua offers another contrast for consideration. For: Grk. gar, conj. See verse 2 above. who: Grk. tís, interrogative pronoun. See verse 23 above. is greater: Grk. megas, adj. See verse 12 above. The adjective is used here of rank or social status. the one: Grk. ho, definite article but used here as a demonstrative pronoun. reclining: Grk. anakeimai (from ana, "up" and keimai, "to lie"), pres. mid. part., to lie down and in this instance to recline at a table for eating. There is no functional difference between this verb and anapiptō (verse 14 above). The reference of "the one reclining" probably refers to Yeshua speaking of himself in the third person. or: Grk. ē, conj. used to denote an alternative. the one: Grk. ho. serving: Grk. diakoneō, pres. part. See the previous verse. The reference "the one serving" could be an allusion to Miriam, the mother of John Mark, and likely the one who prepared the meal for the apostles. The contrast may hearken back to when Yeshua was invited to a Pharisee's house and Yeshua called attention to the Pharisee's lack of providing customary service to guests (Luke 7:39, 44-46). But in the upper room there was no deficiency in the service of the hostess. Is it not: Grk. ou, adv. the one: Grk. ho. reclining: Grk. anakeimai, pres. mid. part. Yeshua concludes the contrast by "flipping the script" to drive home his point. Clearly Yeshua is greater than Miriam. But: Grk. de, conj. I: Grk. egō, first person pronoun. am: Grk. eimi, pres. See verse 3 above. in: Grk. en, prep. your: Grk. humeis, pl. second person pronoun. midst: Grk. mesos, adj., at a point near the center, midst, middle, in the midst of, among. The statement "I am in your midst" can be both a general affirmation of incarnation, as well as the proximate meaning of being personally associated with his disciples and physically with them in the upper room. as: Grk. hōs, adv. See the previous verse. the One: Grk. ho. A few versions appropriately capitalize "One" (DLNT, HCSB, NKJV). Among Jews "The One" was a circumlocution for ADONAI (cf. Ps 3:3; 37:24; Isa 40:26; 45:7; 49:7; Amos 9:5-6; John 1:33; 6:46; 7:18; 11:27; 12:45; 15:21; Acts 10:42; Rom 5:17; 2Cor 4:6). serving: Grk. diakoneō, pres. part. Yeshua's declaration could allude to his having washed the feet of the disciples as recorded in John's narrative (John 13:16). Just as likely is that his declaration connects with the meaning of the third cup. Yeshua had previously defined his earthly mission: “The Son of Man did not come to be served, but to serve [diakoneō], and to give his life as a ransom for many” (Matt 20:28; Mark 10:45). In saying this he echoed the prophecy of Isaiah: "As a result of the anguish of His soul He will see it and be satisfied by His knowledge. The Righteous One, My Servant will make many righteous and He will bear their iniquities. 12 Therefore I will give Him a portion with the great, and He will divide the spoil with the mighty, because He poured out His soul to death, and was counted with transgressors. For He bore the sin of many, and interceded for the transgressors." (Isa 53:11-12 TLV) 28 "Now you are the ones having remained with me in my trials; Now: Grk. de, conj. The conjunction signals a transition with Judas having departed. you: Grk. humeis, pl. second person pronoun; i.e., the Eleven. are: Grk. eimi, pres., 2p-pl. See verse 3 above. the ones: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having remained: Grk. diamenō, pl. perf. part., remain or stay, with focus on the durative aspect. with: Grk. meta, prep. See verse 11 above. me: Grk. egō, first person pronoun. in: Grk. en, prep. my: Grk. egō. trials: pl. of Grk. peirasmos may mean either (1) a means to determine quality or performance, test or trial; or (2) exposure to possibility of wrongdoing, temptation. The first meaning is intended here. The mention of "trials" is not to Yeshua's initial trial in the wilderness when he was alone with the devil. Rather, as Ellicott suggests, the word "trials" must be taken in its wider sense of crises that occurred when the hatred and opposition of religious leaders and rulers was most bitter, and many disciples had proved faithless and faint-hearted (cf. Matt 12:14, 46; John 6:60, 68; 12:43). While some of the apostles may have manifested a lack of humility and displayed competition in seeking Yeshua's favor, they all (except one) nevertheless remained steadfastly loyal to Yeshua. Plummer notes that the idea of persistent loyalty is enforced by the compound verb, by the perfect tense, and by the preposition "with." 29 just as my Father has appointed to me a kingdom, so also I appoint you just as: Grk. kathōs, adv. See verse 13 above. my: Grk. egō, first person pronoun. Father: Grk. patēr, normally of a male parent or ancestor, but frequently in reference to God, which emphasizes both his activity as creator and sustainer. Yeshua again uses family terminology to refer his unique relationship with God. For the significance of Yeshua referring to God as "my Father" see the comment on Luke 10:21-22. has appointed: Grk. diatithēmi, aor. mid., to arrange as one wills, particularly of an enduring arrangement. The verb is used especially of making or entering into a covenant (Acts 3:25; Heb 8:10; 9:16-17; 10:16). to me: Grk. egō. a kingdom: Grk. basileia. See verse 16 above. Yeshua alludes to the covenant God made with David: "When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 "I will be a father to him and he will be a son to Me." (2Sam 7:12-14 NASB) The angel Gabriel affirmed the fulfillment of the promise to David by declaring to Miriam of Nazareth, "He will be great and he will be called Son of the Most High and the Lord God will give him the throne of his father David" (Luke 1:32). However, the physical fulfillment was not to be immediate. Paul summarized the divine plan by saying, "23 But each in his own order: Messiah the first fruits, then those of Messiah at his coming, 24 then the end, when he will hand over the kingdom to God and the Father, when he has eliminated all rule and all authority and power. 25 For it is necessary for him to reign until which time he will have put all his enemies under his feet." (1Cor 15:23-25 BR). Yeshua affirms that God's covenantal promise will come to pass. The Son's physical reign will begin with the Second Coming and last a thousand years (Rev 20:4). Yeshua will abolish all human governmental structures and systems and establish a theocracy headquartered in Jerusalem. so also I: Grk. kagō (from kai, "and" and egō, "I"), personal pronoun, lit. "and I." The pronoun is emphatic. appoint: Grk. diatithēmi, pres. mid. The present tense emphasizes immediate action and effect. to you: Grk. humeis, pl. second person pronoun. Yeshua means "I make a covenant with you." 30 that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel. Reference: 2Samuel 9:7; Nehemiah 9:17; Ezekiel 44:16; Matthew 19:28. that: Grk. hina, conj. you may eat: Grk. esthiō, pres. subj., 2p-pl. See verse 8 above. and: Grk. kai, conj. drink: Grk. pinō, pres. subj., 2p-pl. See verse 18 above. at: Grk. epi, prep. See verse 21 above. my: Grk. egō, first person pronoun, used in a possessive sense. table: Grk. trapeza. See verse 21 above. in: Grk. en, prep. my: Grk. egō. kingdom: Grk. ho basileia. See verse 16 above. To share the table of the king was an extraordinary privilege, which was granted by King Saul to David (1Sam 20:5, 18, 29) and by King David to Mephibosheth, the son of Jonathan (2Sam 9:6-7, 13). For the disciples to recline at table with Yeshua for the Seder is an acted out parable of this prophecy. and: Grk. kai, conj. you will sit: Grk. kathēmai, fut. mid., 2p-pl., be at rest on the haunches, to sit down or to take a seat. on: Grk. epi. thrones: pl. of Grk. thronos, a stately seat, generally upon which a king sits. Ancient thrones typically had a high back-rest and arm-rests and sometimes with a foot-stool. The term is also used figuratively in Scripture of sovereignty or dominion (cf. Col 1:16), but a literal fulfillment is intended here. Given the following verb the "thrones" probably alludes to the throne-like chairs on which members of the Great Sanhedrin sat in the form of a semi-circle, so that they might see one another (Sanhedrin 4:2). judging: Grk. krinō, pl. pres. part., to judge or decide, often in a legal context, and here means to subject to scrutiny and evaluation of behavior. Plummer interprets the term "thrones" as meaning the apostles will have royal or regal power, but this verb clearly defines the authority being granted. Yeshua will be the only king in his kingdom. Gill offers the prejudicial interpretation that the judging is done "doctrinally and ministerially; accusing the Jews, and arraigning them for the crucifixion of Christ; passing sentence upon them, and condemning them, and declaring that they should be damned for their disbelief and rejection of him." In his comment on Matthew 19:28 Gill adds, "and the heaviest judgments that should fall upon them, as a nation, for their sin; and by turning from them to the Gentiles, under which judgment they continue to this day." Gill could not be more wrong! The apostles did not damn Jewish leaders but called them to repentance. (It was the patristic fathers and later Christianity that pronounced unjust judgments against the Jews.) Yeshua does not refer to the post-Pentecost apostolic sermons, but to the time of his Second Coming as is made clear by the reference here to "my kingdom." The authority of judging means that just as Moses commissioned seventy elders to assist him in judging Israel (Num 11:16), so in the Messianic Kingdom the Twelve as a body will function as the new supreme court in place of the 71-member Great Sanhedrin (cf. 1Cor 6:2). the twelve: Grk. dōdeka, the number twelve. tribes: pl. of Grk. phulē, a grouping based more narrowly on blood kinship and descendants of a common ancestor; tribe. of Israel: Grk. Israēl, a transliteration of the Heb. Yisrael, which means "God prevails" (BDB 975). The name has a dual meaning here, the man and the nation that descended from him. The name first appears in Genesis 32:28 where the angel with whom Jacob struggled informed him that his name would be changed to Israel. After Jacob's reconciliation with Esau the name change was made permanent (Gen 35:10). In this context the "twelve tribes" are those family clans that descended from the twelve sons of Jacob and his four wives. Jacob’s wife Leah gave birth to six sons - Reuben, Simeon, Levi, Judah, Issachar and Zebulun. Rachel delivered Joseph and Benjamin. Bilhah gave Jacob his sons Dan and Naphtali and Zilpah bore Gad and Asher. After the family’s sojourn in Egypt where they multiplied into a great host (Ex 1:7), they were from that time known as Israel or Israelites. Jews knew their tribal connections and records of tribal genealogies were maintained at the temple. Yeshua came from the tribe of Judah (Luke 1:26-27; Heb 7:14), Barnabas from the tribe of Levi (Acts 4:36) and Paul from the tribe of Benjamin (Rom 11:1; Php 3:5), all of the original Kingdom of Judah. The northern Kingdom of Israel is represented by the widow Anna who was from the tribe of Asher (Luke 2:36). Peter also descended from one of the ten tribes (Matt 16:17). Then, the woman of Samaria claimed Jacob as her ancestor (John 4:12), which Yeshua did not dispute, and her association with biblical Shechem (John 4:5, 20) suggests that she could have descended from the tribe of Manasseh or possibly Levi (cf. Num 26:28-31; Josh 17:2, 7-9; 21:20-21). Yeshua's mention of the twelve tribes, as well as Paul (Acts 26:7) and Jacob (Jas 1:1), affirms their existence in the first century and rebuts the claim of many people that ten tribes of Israel disappeared after the destruction of the Kingdom of Israel and deportation by ancient Assyria. See my article The Twelve Tribes of Israel. The names of the twelve tribes will be remembered for eternity since twelve thousand from each tribe are sealed in Revelation 7:4-8 and their names are inscribed on the gates of the New Jerusalem (Rev 21:12). Yeshua makes a covenantal promise to his apostles that they will exercise judicial power in the Messianic kingdom. Since the apostles have shared Yeshua's trials, so they will share his joy. This promise is an extension of Yeshua granting his apostles the "keys of the Kingdom," and the authority to "bind and loose" (Matt 16:19). Admonishment of Peter, 22:31-34 31 "Simon, Simon, behold, Satan has demanded to sift all of you like grain; This verse and the next are peculiar to Luke. Simon: Grk. Simōn, voc., which almost transliterates the Hebrew name Shimôn ("Shee-mown"), meaning "he has heard." The name "Simōn" does not occur in the LXX at all. In the Tanakh the Heb. name Shimôn appears for the first time as the second son of Jacob and Leah (Gen 29:33) and then the tribe descended from him (Num 1:22-23). His name is translated in the LXX as Sumeōn and in English "Simeon." The apostle's birth name was actually "Simon Barjona" (Heb. bar Yona) (Matt 16:17), which means that Simon's family descended from the prophet Jonah. See the note on "Peter" in verse 8 above. Simon: Grk. Simōn, voc. Even though Yeshua gave him the name "Peter" (John 1:42) he primarily used "Simon" in directly addressing him (also Matt 16:17; 17:25; Mark 14:37; Luke 7:40; John 21:15-17). The double use of a person's name in direct address occurs in Scripture five other times, all spoken by God or Yeshua: "Abraham, Abraham" (Gen 22:11); "Jacob, Jacob" (Gen 46:2); "Moses, Moses" (Ex 3:4); "Martha, Martha" (Luke 10:41); and "Saul, Saul" (Acts 9:4). God called Samuel's name three times in one evening (1Sam 3:4-8). On each of these occasions the address was followed by a significant revelation. behold: Grk. idou, aor. imp. See verse 10 above. Satan: Grk. ho Satanas. See verse 3 above. Satan is presented here in his role as a heavenly prosecutor. Bruce explains the nature of Satan's office, "In the story of Job, for example, where Satan (better, 'the satan') is said to have presented himself at a session of the heavenly court (Job 1:6), the expression means ‘the adversary' or, as we might say, ‘counsel for the prosecution.' This is the regular function of this unpleasant character in the Old Testament. Every court must have a prosecutor, but this prosecutor enjoys his work so much that, when there are not sufficient candidates for prosecution, he goes out of his way to tempt people to go wrong, so that he may have the pleasure of prosecuting them (cf. 1Chr 21:1). His role as tempter is thus secondary to his role as prosecutor." (147) has demanded: Grk. exaiteō, aor. mid., to ask earnestly, to demand, to request with insistence. The verb occurs only here in the Besekh and reflects bold chutzpah. Many versions insert "permission." to sift: Grk. siniazō (from sinion, "a sieve"), aor. inf., to sift or shake in a sieve. The verb occurs only here in the Besekh. all of you: Grk. humeis, pl. second person pronoun. The plural form shows that the whole group of disciples, not Peter alone, stood in the adversary’s sights. This announcement complements the prediction of Yeshua reported by Matthew and Mark that all the disciples would "fall away" (Matt 26:31; Mark 14:27). like: Grk. hōs, adv. See verse 26 above. grain: Grk. ho sitos, edible grain of any kind, although in the Besekh chiefly wheat is inferred, but sometimes barley. The definite article probably stresses the harvest. Passover was the season of the barley harvest, so barley could be inferred. First-century Jewish farmers used broad, shallow sieves with woven reeds or perforated skins. Grain mixed with chaff was shaken so persistent kernels fell through while lighter husks blew away. Sifting requires repeated agitation, highlighting the prolonged nature of testing believers sometimes endure because of Satan. 32 but I have prayed for you, that your faith may not fail; and you, when you have repented, strengthen your brothers." but: Grk. de, conj. I: Grk. egō, first person pronoun. The pronoun is emphatic. have prayed: Grk. deomai, aor. pass., direct a request with focus on appeal for assistance, the nature of which is nuanced by the context; ask, beseech, petition, pray, plead, request. for: Grk. peri, prep. with an orientational aspect; in behalf of, about, concerning. you: Grk. su, second person pronoun, referring to Simon. This is the first mention of Yeshua praying to the Father for someone, which personalizes his care for the spiritual welfare of his chief apostle. It may seem strange that after saying that Satan demanded to "sift" all the apostles, Yeshua only speaks of his prayer for Simon. Yeshua proceeds to explain the content of his prayer for Simon, but the reason for the special prayer is the prediction given in verse 34. Simon is the de facto leader of the apostles so his actions can impact the morale of the rest. All the disciples will flee at Yeshua's arrest, but the others don't verbally disassociate themselves from their Lord. A little later Yeshua will offer his "high priestly prayer" (John 17), in which he will intercede for all his disciples and plead for the development of godly virtues, especially faithfulness, sanctification and unity. The apostle Paul provides insight into the intercessory ministry of both the Holy Spirit (Rom 8:26-27) and Yeshua for the body of Messiah (Rom 8:34; 1Tim 2:5). Paul affirms the mutual supporting roles of Son and Spirit. In his letter to the Hebrew people, Paul describes the intercession of the Son functioning as high priest (Heb 2:17; 7:25-26), and atoning sacrifice (Heb 7:27; 10:12). Yeshua was the perfect atoning sacrifice for our sins and his blood provides perpetual efficacy. Yeshua is effective in his role as High Priest because he understands our spiritual struggles (Heb 4:15). that: Grk. hina, conj. See verse 8 above. your: Grk. su. faith: Grk. ho pistis incorporates two primary facets of meaning, (1) constancy in awareness of obligation to others, faithfulness, fidelity; and (2) belief or confidence evoked by another's reputation for trustworthiness, faith trust or confidence in an active sense. The great majority of versions apply the second meaning and translate the noun as "faith." The CJB has "trust." In the LXX pistis translates the Heb. emun word group (SH-529; 530), which essentially means 'faithfulness, fidelity or steadfastness' (BDB 53) and used mainly of men's faithfulness (1Sam 26:23; 2Kgs 12:15; 22:7; Jer 5:1, 3; 7:28; 9:3; Hos 2:20), but also of God's faithfulness (Ps 33:4; Lam 3:23; Hab 2:4). The LXX usage emphasizes that pistis includes the meaning of faithfulness. may not: Grk. ou, adv. See verse 26 above. fail: Grk. ekleipō, aor. subj., to fail, to cease, come to an end. The subjunctive mood is the mood of probability. This verb is only employed by Luke (also Luke 16:9; 23:45; Heb 1:12). Yeshua prays not only that Simon will maintain his trust in Yeshua but that he will renew his commitment to faithful loyalty. Plummer suggests that the whole of Luke's report tends to mitigate Peter's guilt, by showing how sorely he was tried. Yeshua illustrates by his own example about the importance and power of praying for others and he assures his disciples that their prayers will be answered (John 14:13-14; cf. 1Jn 5:14). His half-brother Jacob will later write, "Pray for one another…The intercessory prayer of a righteous man, being made effective, accomplishes much" (Jas 5:16 BR). Peter reflected on the power of Yeshua's prayer when he wrote, "For the eyes of ADONAI are on the righteous and His ears toward their supplication" (1Pet 3:12; quoting Ps 34:25; BR). Paul assured disciples that God can do more for us than we imagine (Eph 3:20-21); therefore, "be on the alert with all perseverance and petition for all the saints" (Eph 5:18). For guidance on the ministry of prayer see my graphic presentation Principles of Effective Prayer. and: Grk. kai, conj. you: Grk. su. when: Grk. pote, adv., when, at what time. you have repented: Grk. epistrephō, aor. part., may mean (1) go back to a point, (2) turn about within a space, or (3) change a mode of thinking. The third meaning applies here. In the spiritual sense the verb describes turning back to God and being transformed. The corresponding Heb. word shuv when used for repentance means to turn away from evil in the sense of renouncing and disowning sin, and becoming obedient to God’s will as expressed in the commandments (e.g., 1Kgs 8:33, 35, 47-48; 2Chr 7:14; Isa 30:15; Ezek 18:21; Hos 6:1). Yeshua anticipates that Peter will exhibit godly sorrow and return to God's favor. strengthen: Grk. stērizō, aor. imp., cause to be inwardly firm or committed; strengthen, confirm, set fast. your: Grk. su. brothers: pl. of Grk. ho adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. Here the term is used figuratively of fellow disciples. The other apostles will be spiritually tested and will weep from lamentation and grief (John 16:20). The group could become fragmented and disperse back to their places of lodging (cf. John 20:10). After his restoration Peter will need to reclaim his leadership role. His task then will be to keep the disciples together and wait. 33 But Peter said to him, "Lord, I am ready to go with you both to prison and to death!" Reference: Matthew 26:33; Mark 14:29; John 13:37. But: Grk. de, conj. Peter said: Grk. legō, aor., lit. "he said." See verse 1 above. to him: Grk. autos, personal pronoun. Lord: Grk. kurios, voc., may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. In the LXX kurios occurs primarily as a substitution for the sacred name YHVH, first in Genesis 2:5. For disciples calling Yeshua kurios was equivalent to using Heb. adōn, which literally means "master by right of possession." By this title disciples recognized his authority over them. I am: Grk. eimi, pres. See verse 3 above. ready: Grk. hetoimos, adj., being prepared or waiting in readiness. The adjective indicates being ready because the necessary preparations are done, or are sure to happen as needed (HELPS). to go: Grk. poreuomai, pres. mid. inf. See verse 8 above. with: Grk. meta, prep. See verse 11 above. you: Grk. su, second person pronoun. Ellicott suggests that the disciple half-resented the thought that a special prayer should be necessary for him. He points out that the Greek word order is more emphatic than the English, "With You ready I am!" This boastful declaration makes himself equal to his Master. both: Grk. kai, conj. The conjunction is used to connect the two following destinations. to: Grk. eis, prep. See verse 3 above. prison: Grk. phulakē may mean (1) a place for detaining a law-breaker; (2) a sentry station with a contingent of guards; or (3) a period of time for mounting guard, watch. The first meaning applies here. Among Jews imprisonment for a specified period of time was not prescribed in Jewish law as a form of punishment. The place of confinement was only to keep someone until legal disposition was made of his case. However, imprisonment was practiced under Roman law. and: Grk. kai. to: Grk. eis. death: Grk. thanatos, death in the natural physical sense, extinction of life. The noun is also used figuratively, which may have been Peter's intention here representing extreme danger (cf. Job 10:21; 38:17; Ps 23:4; 44:19; 107:10, 14). Plummer notes that this version of the utterance of self-confidence is less boastful than that reported in Matthew and Mark. 34 And Yeshua said, "I tell you, Peter, a rooster will not crow today until you have denied three times knowing me." Reference: Matthew 26:34; Mark 14:30-31; John 13:38. And: Grk. de, conj. Yeshua said: Grk. legō, aor., lit. "he said." See verse 1 above. I tell: Grk. legō, pres. you: Grk. su, second person pronoun. Peter: Grk. Petros, voc. See verse 8 above. This is the one time Yeshua did not address the apostle as "Simon." It was as if he said to the overconfident apostle, "hey rock-man." a rooster: Grk. alektōr, a cock or rooster, a male chicken. The term "rooster" originated in the United States. The rooster is polygamous and guards the general area where his hens are nesting. During the daytime, he usually sits on a high perch, usually 3–5 feet off the ground to serve as a lookout for his flock. He will sound a distinctive alarm call if predators are nearby. will not: Grk. ou, adv. crow: Grk. phōneō, fut., may mean either (1) to utter a sound designed to attracted attention, cry out or proclaim with emphasis; (2) call to oneself; summon, call for, or invite; or (3) to identify in personal address. The first meaning applies here. The rooster is often portrayed as crowing at the break of dawn but cocks or roosters can crow any time of the day. Yeshua may have alluded the to third watch of the night called "cock-crowing." See the note on Mark 13:35. Mark, writing with vivid immediacy, records a double crow ("before the rooster crows twice…," Mark 14:30), whereas Matthew, Luke, and John compress the detail to a single crow. today: Grk. sēmeron, adv., now, this day, today. The temporal reference is based on the day having begun at sunset. until: Grk. heōs, adv. See verse 16 above. you have denied: Grk. aparneomai, aor. mid. subj., refuse to recognize or acknowledge; deny, disown, reject, repudiate. three times: Grk. tris (from treis, "three"), adv., three times as in succession, or thrice. knowing: Grk. oida, perf. inf., to have physically seen, hence to know. The perfect form functions as a present (Mounce). The verb is used here in a relational sense. me: Grk. egō, first person pronoun. Plummer notes that both the prediction and the fulfillment are given in all four apostolic narratives. Final Instructions, 22:35-38 35 And he said to them, "When I sent you without a money bag and a knapsack and sandals, did you lack anything?" And they said, "Nothing." Reference: Matthew 10:10; Mark 6:7-13; Luke 9:3; 10:4. And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. The opening clause seems to introduce an abrupt change in subject matter, but in reality it advances the narrative to a point after the completion of the dinner, the departure of Judas, the teaching recorded in John 14−16, and the high priestly prayer (John 17) to provide practical instructions for the future. When: Grk. hote, adv. See verse 14 above. I sent: Grk. apostellō, aor. See verse 8 above. you: Grk. humeis, pl. second person pronoun. Yeshua alludes to the occasion when he sent out the Twelve and the Seventy on a mission to proclaim the good news of the Kingdom and perform healings (Matt 10:5-15; Mark 6:7-13; Luke 9:2-6; 10:1-4). without: Grk. ater, prep. See verse 6 above. a money bag: Grk. ballantion, a bag used for carrying money; money-bag, pouch or purse. The noun occurs only in Luke (10:4; 12:33; and here), and first in regard to sending the Seventy of which Luke was a member. Use of the term could be an indirect acknowledgement of Luke's presence in the upper room. Matthew's narrative of sending the Twelve does not include the restriction of a "money bag" and Mark's narrative restricts a "money belt" (Grk. chalkos zōnē, Mark 6:8). Luke uses "money" (Grk. argurion, 9:3) in relation to the Twelve. and: Grk. kai. a knapsack: Grk. pēra, a shoulder bag used for carrying provisions; a traveler's bag or a beggar's collecting bag. The term occurs in all three Synoptic Narratives (Matt 10:10; Mark 6:8; Luke 9:3; 10:4). and: Grk. kai. sandals: pl. of Grk. hupodēma, anything bound under, a sandal (Mounce). Two types of shoes existed: slippers of soft leather and the more popular sandals with a hard leather sole. Thongs secured the sandal across the insole and between the toes. Going barefoot was a sign of poverty and reproach. During the first century, Jewish practice forbade the wearing of sandals with multilayered leather soles nailed together, as this was the shoe worn by Roman soldiers (HBD). did you lack: Grk. hustereō, aor., 2p-pl., be in a relatively deficient or disadvantaged state or condition, be in want. anything: Grk. tis, indefinite pronoun; a certain one, someone, anyone, anything. And: Grk. de, conj. they said: Grk. legō, aor., 3p-pl. Nothing: Grk. outheis, a variant of oudeis, adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. The negation is emphatic. For the sending of the Twelve and the Seventy Yeshua imposed the restrictions mentioned here without offering any reason, but obviously based on cultural values. There is no implication that the apostles were without common sense, but following the guidelines would help them identify with the poor (cf. Luke 7:22) and minimize a negative public perception. The restrictions imply that the apostles were to conduct the mission completely dependent on God for their provision. On this occasion Yeshua remarks that the directions were obeyed, and the apostles did not suffer any privations. 36 Then he said to them, "But now, the one having a money bag let him take it, likewise also a knapsack, and the one having none let him sell his cloak and buy a sword. Then: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. But: Grk. alla, conj. See verse 26 above. now: Grk. nun, adv. See verse 18 above. With a change in circumstances Yeshua now sanctions what he had previously forbade, again without explanation. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having: Grk. echō, pres. part., to have, hold or possess with a wide range of application. a money bag: Grk. ballantion. See the previous verse. Yeshua acknowledges that the disciples were not equal in having monetary resources. let him take it: Grk. airō, aor. imp., to cause to move upward, lift up or raise up, and here the verb means to take upon oneself and carry what has been raised. likewise: Grk. homoiōs, adv., in like manner, similarly. also: Grk. kai, conj. a knapsack: Grk. pēra. See the previous verse. The same criteria applies, "if you have one." In contrast each of the apostles had a "basket" for personal possessions when traveling (Luke 9:17). and: Grk. kai. the one: Grk. ho. having: Grk. echō, pres. part. none: Grk. mē, adv., a particle of qualified negation, not, none. It differs from the other standard negative particle, ou, in that ou is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265). Since the syntax of "having none" follows the mention of "having" then Plummer argues that the instruction refers to not having a purse rather than not having a sword. The translation "having none" occurs in the early English Bibles (1395-1610; Wycliffe, Coverdale, Geneva, Douay-Rheims), and then Young's Literal (1862), the English Revised Version (1881), and Darby Translation (1890), and modern versions of the ASV, NHEB, RGT and WEB. Bengel, Lumby and Vincent concur with this point of view. let him sell: Grk. pōleō, aor. imp., to barter or sell goods for money. The verb refers to converting a tangible asset into cash. his: Grk. autos. cloak: Grk. ho himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality. In the LXX himation translates Heb. beged, meaning both the outer garment and the clothes in general (DNTT 1:316). In the Tanakh beged could refer to the simplest covering of the poor as well as the costly raiment of the rich and the holy robes of the High Priest (BDB 94). Jewish men in this time wore two garments, an inner tunic and the outer cloak. Clothing was important property and could be taken as collateral on a loan (Ex 22:26-27). and: Grk. kai. buy: Grk. agorazō, aor. imp., to buy or purchase, in regard to a commercial transaction. The selling of the cloak only makes sense if the disciple has no money and there is a worse condition to be faced than the weather. The command is directed to all the apostles, but there is no time reference of when the action should be accomplished. a sword: Grk. machaira, a slaughter-knife; a short sword or dagger mainly used for stabbing and (figuratively) an instrument for exacting retribution (HELPS). LSJ confirms that in Greek literature machaira was a versatile term used for (1) a large knife or dirk; (2) a weapon, such as a short sword or dagger; (3) shears or scissors; and (4) as a metaphor (LXX Isa 49:2; Eph 6:17). In the LXX machaira occurs 177 times and translates two Heb. words: first, ma'akeleth, a knife used for slaughtering (Gen 22:6, 10; Jdg 19:29; Prov 30:14); second, chereb, a bladed instrument that cuts, pierces, or slaughters; primarily a sword (Gen 27:40), but also a knife for circumcision (Josh 5:2) and a dagger (Jdg 3:16, 21-22). Thus, in period texts machaira has a variety of meanings, and can refer to virtually any knife or sword, generally not more than 30 inches in length with a single cutting edge. (Machaira is used to allude to the double-edged Roman infantry sword: Rom 13:4; Eph 6:17; Heb 4:12). Most versions translate the second part of the instruction as "And let the one who has no sword sell his cloak and buy one" (ESV). This rendering of the Greek text gives the impression that Yeshua wanted all his disciples to carry swords. At least two disciples did carry swords, which is confirmed in verse 38. However, machaira is the last word in the verse and so not meant by the construction "having none." Yeshua's instruction to buy a "sword" seems to violate Jewish law which restricted weapons on a feast day: "A man must not go out with a sword, bow, shield, lance, or spear, and if he does go out, he incurs a sin-offering" (Shabbath 6:4). Yet, the Mishnah indicates that there was a divergence of opinion. Another Sage declared such carrying as an "ornament," and other Sages said such carrying was merely "shameful." There is no intent expressed of instigating an armed rebellion against the Romans, as Yeshua will later inform Pilate (John 18:36). As events transpired in the garden it is obvious that Yeshua had no intention of his disciples defending him with swords. The instructions given here anticipate perilous times ahead for the disciples. While they were told to flee persecution (Matt 10:23), a threat to life could arise that would necessitate self-defense and defense of one's family. The sword would be purely for self-defense (Bruce 241). Nothing in the Torah or Yeshua's own instruction proscribes reasonable self-defense. Indeed Scripture permits deadly force in self-defense (Gen 3:22; 14:14-16; Ex 21:18-18; 22:2-3; Num 22:23; Ps 23:4; 144:1; 1Sam 11:1-11; 2Kgs 1:9-12; Neh 4:8-9; Esth 9:1-5; Rom 13:4). Edersheim (845) believes that the Galilean disciples had provided themselves with swords after the custom of their countrymen to be ready for self-defense (Josephus, Wars III, 3:2). Essenes were also known to carry weapons to protect themselves against bandits when they went on a journey (Wars II, 8:4). 37 For I say to you that this which is written must be fulfilled in me, 'and he was numbered with transgressors;' for indeed the thing concerning me has an end." Reference: Isaiah 53:12; Mark 15:28. For: Grk. gar, conj. See verse 2 above. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun. that: Grk. hoti, conj. See verse 16 above. this: Grk. houtos, demonstrative pronoun. See verse 15 above. which: Grk. ho, definite article, but used here as a demonstrative pronoun. is written: Grk. graphō, perf. pass. part., to write or inscribe as a physical act, generally in reference to a document. The verb is often used to attest an assertion of truth and divine inspiration of Scripture, normally followed by a quote from the Tanakh as here. must: Grk. dei, pres. See verse 7 above. be fulfilled: Grk. teleō, aor. pass. inf., to bring to completion in a manner that leaves nothing undone, to achieve fully, fulfill, accomplish, complete. in: Grk. en, prep. me: Grk. egō, first person pronoun. Yeshua then quotes from Isaiah 53:12. and: Grk. kai, conj. he was numbered: Grk. logizomai, aor. pass., to count or calculate in a numerical sense, but also to infer, conclude, presume or to think upon, ponder (Mounce). In the LXX of the quoted verse logizomai translates Heb. manah, to count, number, reckon, assign, or appoint. In context the Hebrew verb conveys "assigned a place as a servant of" (BDB 584). with: Grk. meta, prep. See verse 11 above. The preposition stresses association. transgressors: pl. of Grk. anomos, adj., may mean (1) destitute of Torah; or (2) departing from the law, a violator of the law, thus lawless or wicked (Thayer). The second usage is in view here. In the LXX verse anomos translates the participle of Heb. pasha, to rebel or transgress, lit. "the ones transgressing." The Isaiah prophecy does not assert that the Servant providing atonement is also a transgressor. On the contrary, he is innocent as a lamb (Isa 53:7-9; John 1:29). Of course, Pharisees regarded Yeshua as a sinner because he associated with "sinners" (Luke 5:29-30; 15:2; 19:7) and healed on the Sabbath (John 9:24). Mark repeats the prophecy in the narrative of the crucifixion (Mark 15:28). for: Grk. gar. indeed: Grk. kai. the thing: Grk. ho. The definite article alludes to the Scripture quotation. concerning: Grk. peri, prep. See verse 32 above. me: Grk. egō. has: Grk. echō, pres. See verse 36 above. an end: Grk. telos, a point in time that marks culmination. The term properly means consummation, the end-goal or purpose, such as closure with all its results (HELPS). A number of versions render the noun as "fulfillment." Plummer notes that the phrase telos echō is used of oracles and predictions being accomplished. The point seems to be that not only the prediction coming to pass is necessary but it will bring God's plan to its ordained end of suffering for the salvation of Israel. 38 And they said, "Lord, behold, here are two swords." And he said to them, "Enough it is." And: Grk. de, conj. they: pl. of Grk. ho, definite article, but used here as demonstrative pronoun. said: Grk. legō, aor. See verse 1 above. Lord: Grk. kurios, voc. See verse 33 above. behold: Grk. idou, aor. imp. See verse 10 above. here are: Grk. hōde, adv., in this place. two: Grk. duo, adj., the number two. swords: pl. of Grk. machaira. See verse 36 above. The exact type of blade they possessed cannot be determined with any certainty. Plummer notes that the church father Chrysostom is the first to suggest that these instruments had been used for the slaughtering of the Passover lamb (verse 8). Peter had one for which he wore a scabbard (John 18:10-11), and probably John had the other. And: Grk. de. he: Grk. ho, lit. "the One." said: Grk. legō, aor. to them: pl. of Grk. autos, personal pronoun. Enough: Grk. hikanos, adj., of a quality or extent that is quite enough. it is: Grk. eimi, pres. See verse 3 above. Some versions render the last phrase as "Enough of that" (CEB, CEV, HCSB, ISV, MSG) and two versions have simply "Enough!" (CJB, TLB). Yeshua did not say "It is enough" in the sense of "that will be enough to defend us all." After all, two swords could not possibly protect the disciples against an armed enemy and there was no possibility of buying more swords before arrival at the garden. The common translation sounds like Yeshua is giving his approval on possession of swords, but he was actually invoking a Hebrew idiom "enough" as a declaration of finality to the subject (cf. Deut 3:26; 2Sam 24:16; 1Kgs 19:4). Peter had expected a fight (John 13:37) and he felt he was ready, but he had misinterpreted Yeshua's instruction. As events played out in the garden it is obvious that Yeshua had no intention of his disciples defending him with swords. Intercession in the Garden, 22:39-46 39 And having come out he proceeded according to his custom to the Mount of Olives; and the disciples also followed him. Reference: Matthew 26:30; Mark 14:26; Luke 21:37; John 18:1-2. And: Grk. kai, conj. Luke's narrative omits the mention of closing the Seder with singing a hymn (the Hallel). having come out: Grk. exerchomai, aor. part., to move away from a place or position, to go or come out. The verb signals departure from the upper room. he proceeded: Grk. poreuomai, aor. pass. See verse 8 above. according to: Grk. kata, prep. See verse 22 above. his: Grk. ho, definite article, but used here as a demonstrative pronoun. custom: Grk. ethos, a way of doing things marked by recurring procedure, a usage formed from habit; custom, habit or practice. The phrase "according to his custom" refers to the mention of where Yeshua spent his nights during the passion week (Luke 21:37; John 18:2). to: Grk. eis, prep. the Mount: Grk. ho oros means "mountain," "hill," or "hill-country." The corresponding Heb. word, har, is given in Scripture to a comparatively large ridge, a collection of small hills and to many hogbacks in Israel. Modern science distinguishes hills from mountains by classifying a hill as being less than 1,000 feet above its surroundings, but the distinction may depend upon local interpretation. of Olives: pl. of Grk. ho elaia, an olive tree. The Hebrew name for the mountain is Har HaZeitim, given for the olive groves that once covered its slopes. The Mount of Olives is located across the Kidron Valley, part of the two and a half mile-long north-south mountain ridge that towers over the eastern side of Jerusalem, or more precisely, the middle of the three peaks forming the ridge. Mount Olivet rises 2,676 feet above sea level, but only about 175 feet higher than Jerusalem (NIBD 554, 731). Of interest is that the Talmud identifies the Mount of Olives as the "Mount of Anointing" (Pes. 14a). John alone mentions Yeshua crossing the Kidron valley. and: Grk. de, conj. the disciples: pl. of Grk. ho mathētēs. See verse 11 above. also: Grk. kai. followed: Grk. akoloutheō, aor. See verse 10 above. him: Grk. autos, personal pronoun. The disciples had no place else to be and the eleven were loyal followers. Although the narratives are silent on this point the disciples may have carried lamps or torches to light their way through the city and across the Kidron Valley (cf. Matt 25:1; John 18:3). On this night there would have been a full moon in a cloudless sky so some natural light would be available. 40 Now having arrived at the place, he said to them, "Pray not to enter into temptation." Reference: Matthew 26:36; Mark 14:32; John 18:1-2. Now: Grk. de, conj. having arrived: Grk. ginomai, aor. mid. part. See verse 14 above. at: Grk. epi, prep., lit. "upon." the place: Grk. ho topos, a spatial area, which may be an unnamed geographical area or a named locality; place, region or country. John identifies the "place" as a garden, but Matthew and Mark provide the name of the garden: Gethsemane (Heb. Gat Sh'manim, "oil press"). Gethsemane may have been the place where Yeshua went for prayer, rest, and fellowship with his disciples (Luke 21:37). Stern notes that in the place today called the Garden of Gethsemane are very old, gnarled olive trees, which may well date from when Yeshua was on the earth (82). he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Pray: Grk. proseuchomai, pres. mid. imp., to petition deity for some personal desire, to offer prayer. The verb generally refers to earnestly petitioning God for His help with respect to an urgent need. not: Grk. mē, adv. See verse 36 above. to enter: Grk. eiserchomai, aor. inf. See verse 3 above. The verb depicts entering an objective place. into: Grk. eis, prep. temptation: Grk. peirasmos. See verse 28 above. Only Luke records this command as occurring upon arrival at the garden. Yeshua does not say "pray that you won't be tempted" because temptation is to be expected (1Cor 10:13). After all, Yeshua was constantly tempted (Heb 2:18; 4:15). He has already warned them that betrayal is going to happen, so danger is near. Rather the disciples must maintain communion with God so that they may remain firm amidst the deluge of temptations soon to come upon them (Geldenhuys). 41 And he withdrew from them about a throw of a stone, and having knelt on his knees he began to pray, Reference: Matthew 26:39; Mark 14:35; John 18:1. And: Grk. kai, conj. he withdrew: Grk. apospaō, aor. pass., cause to move from a position or point of view. However, In Greek culture the verb originally meant to drag, tear or wrench away from (LSJ). Thus, Plummer interprets the use of the verb expresses emotion that was too strong to tolerate the sympathy of even the closest friends. At this point the disciples had no conception of Yeshua's suffering in regard to the trial ahead of him. from: Grk. apo, prep. See verse 18 above. them: pl. of Grk. autos, personal pronoun. about: Grk. hōsei (from hōs, "as" and ei, "if"), adv., "as if," may (1) denote a comparison; as, as if, like; or (2) be used with numbers and measures to mean, about or approximately. In practical terms it signifies "a little more or a little less." a throw: Grk. bolē (from ballō, "to throw"), cast, throw. of a stone: Grk. lithos, a generic word for stone of various types, and here referring to a rock that can held in the hand. The idiom "stone's throw" signifies as far as a stone can be cast by the hand (Thayer). Gill suggests a distance of 50 or 60 feet. Ellicott notes that the descriptive touch, implying a report coming directly or indirectly from an eye-witness, is peculiar to Luke. At this moment Yeshua needed privacy. and: Grk. kai. having knelt on: Grk. tithēmi, aor. part., to arrange for association with a site, to fix, put, place or set. Given the result of the action "knelt" seems the best choice. his knees: pl. of Grk. ho gonu, the anatomical joint of the leg. Only Luke mentions the knees. The posture emphasizes a submissive spirit and highlights the sense of urgency in the circumstance. Matthew records that Yeshua "fell on his face" and Mark has "fell to the ground." Yeshua did not lie prone on the ground. He knelt and bowed with his face toward the ground. he began to pray: Grk. proseuchomai, impf. mid. See the previous verse. 42 saying, "Father, if you are willing, remove this cup from me; yet not my will, but yours be done." Reference: Matthew 26:39; Mark 14:36. saying: Grk. legō, pres. part. See verse 1 above. The Synoptic Narratives concur on the essential content of the petition. Father: Grk. patēr, voc. See verse 29 above. The direct address is unusual, since a Jew would not be so personal in addressing God in prayer. In the Tanakh when Israelites address God in prayer they use either Adonai ("Lord"), YHVH ("LORD"), Adonai-YHVH ("Lord GOD"), or YHVH-Tsabaot ("LORD of Hosts"). Matthew has "my Father," and Mark has "Abba Father." In doing so Yeshua affirms the intimate relationship and unity between the Father God and the divine Son. if: Grk. ei, conj., a contingency marker used here to introduce a circumstance assumed to be valid for the sake of argument. you are willing: Grk. boulomai, pres. mid., may mean (1) to desire something, desire, wish; or (2) to reach a decision upon deliberation, purposed, resolved. The second meaning applies here. Plummer comments that we might have expected thelō, because of thelēma in the next sentence. But this is one of the passages which tend to show that in apostolic writings thelō indicates mere choice, while boulomai implies deliberate selection (cf. Matt 1:19). remove: Grk. parapherō, aor. imp., cause to pass by, remove (Thayer). The imperative mood is not intended as a command, but as an urgent entreaty. this: Grk. houtos, demonstrative pronoun. See verse 15 above. cup: Grk. potērion. See verse 17 above. from: Grk. apo, prep. me: Grk. egō, first person pronoun. In the Tanakh "cup" is used as a metaphor for a person's destiny or fortune, whether good or bad (Ps 11:6; 16:5; 23:5; 75:8; 116:13; Isa 51:17, 22; 65:11; Jer 25:15). Yeshua mentions "cup" as an allusion to the third cup of the last supper that symbolized the shedding of his blood for atonement and inaugurating the New Covenant. Geldenhuys comments that since it is a normal human desire to avoid suffering and death, Yeshua, being the perfect human, is infinitely more sensitive in his feeling of repugnance to unnatural things. It would be impossible for him not to experience a feeling of opposition to the idea of impending public humiliation and shame. And all this is compounded by the knowledge that he will not only die but bear the burden of sin for all humanity. It's even more personal because in the upper room he had said, "No one has greater love than this, that one should lay down his life for his friends" (John 15:13 BR). Yeshua felt keenly the spiritual burden of being the "lamb of God" and the suffering associated with it. yet: Grk. plēn, adv. See verse 21 above. not: Grk. mē, adv. See verse 36 above. my: Grk. egō. will: Grk. thelēma, may mean (1) that which is to be carried out according to wish or purpose, will; or (2) the act of willing, will or desire. The first meaning applies here. Yeshua expresses a very human wish for an alternative, but this statement is the kind said when one knows there is no other option. Gill notes that Yeshua had an human will distinct from, but not contrary to his divine will. but: Grk. alla, conj. See verse 26 above. yours: Grk. sos, an emphatic possessive pronoun of the second person, your very own, yours; i.e. "your will." be done: Grk. ginomai, pres. mid. imp. See verse 14 above. The reference to "your will" refers to what God wants or desires in contrast to personal desires. The concept of God's will is clearly expressed in three different ways in Scripture. ● God's sovereign will is His masterful omnipotent control of events and people to work everything for our good and His glory (Acts 17:26-28; Rom 8:27-28). This same power holds the universe together and subjects all things to immutable laws (Dan 4:35; Rom 1:20; Col 1:17; Heb 1:3; Jas 4:15). ● God's lifestyle will consists of His commands and instructions for worship and service to God and living in a manner pleasing to God. God's lifestyle will is expressed in both Old Covenant and New Covenant Scriptures (Deut 8:6; 10:12-13; Matt 5:17-19; 19:17; 1Cor 7:19). ● God's personal will is His supernaturally revealed guidance to certain individuals in biblical history (Gen 12:1-3; Ex 3:10; Isa 6:8; Matt 4:18-19; Acts 8:26-29; 9:2-15; 13:2), especially in cases of calls to divine service. To these three could be added God's mission will that consists of His instructions to take the good news of the Messiah to the ends of the earth, and to make disciples who will obey the commands of Yeshua (Matt 28:19-20; Mark 16:15; Luke 24:47; Acts 1:8). There is also God's discretionary will which refers to the freedom God has given all people to make decisions in non-moral areas (Gen 2:16-17; Rom 4:15; 5:13; 2Cor 9:7). For a discussion of these ways of viewing God's will and practical guidance for determining God's will see my article The Will of God. In the Garden of Gethsemane Yeshua's submissive declaration simply means "may your sovereign decision made before the foundation of the world come into being rather than my wish" (cf. Rev 13:8). 43 Now an angel from heaven appeared to him, strengthening him. NOTE: This verse and the next are reported only by Luke, and their originality are debated by scholars. See the Textual Note below. Now: Grk. de, conj. an angel: Grk. aggelos means messenger, whether human or heavenly (BAG). The term is used here to mean a celestial messenger. Angels figure prominently in Scripture as ministering spirits (Mark 1:13; Heb 1:14). For a review of the varieties and classes of celestial beings see my article The Host of Heaven. from: Grk. apo, prep. heaven: Grk. ouranos refers to the area above the earth that encompasses three locations (Ps 148:1-4): the atmosphere, interstellar space and the location of the throne of God. The third heaven is intended here to distinguish this angel from those that followed Satan and were evicted from heaven (Rev 12:9). Also, "from heaven" implies sent especially by the Father. appeared: Grk. horaō, aor. pass., to perceive physically with the eye, as well as to see with the mind (inward spiritual perception). to him: Grk. autos, personal pronoun. Plummer suggests that the phrase "from heaven" would not have been added if the presence of the angel was invisible. strengthening: Grk. enischuō, pres. part., to empower, invigorate or strengthen. The verb is used only by Luke (also Acts 9:19). him: Grk. autos. The strengthening would aid the total person, body, soul and spirit. A group of angels had ministered to Yeshua in the wilderness at the close of his 40-day temptation period (Mark 1:13), but now one angel arrives. This angel could be the one identified as "his angel" in Revelation 1:1. This angel may have had the status similar to an aide-de-camp to a modern commanding general of military forces. The reference to "his angel" occurs only a few times in Scripture so it is possible that this same unnamed angel is the one who led Abraham's servant to find a bride for Isaac (Gen 24:7, 40), protected the Hebrews in the fire (Dan 3:28), protected Daniel in the lion's den (Dan 6:22), and rescued Peter from imprisonment (Acts 12:11). This angel serves as a guide for John throughout the Revelation experience. Lightfoot conjectures that Yeshua needed the angelic strengthening because he had been wrestling with the actual presence of an enraged Satan. Luke's report of the wilderness temptation concludes with the comment, "And having finished every temptation the devil departed from him until an opportune time" (Luke 4:13 BR). So here is when Satan takes the opportunity to return. In the wilderness Satan had appeared in a charming shape to entice and deceive Yeshua. Here in the garden he makes a mocking appearance to shake Yeshua's mind with the impossibility of the redemptive task, as graphically portrayed in Mel Gibson's film The Passion of the Christ. Textual Note This verse and the next are omitted in a some early and notable manuscripts: p75 (3rd c.), Vaticanus (4th c.), Alexandrinus (5th c.), the first corrector of Sinaiticus (4th c.), as well as Marcion the heretic (2nd c.), Clement (215), Origen (254), Athanasius (373), Ambrose (397) and Cyril (444). While Metzger admits the presence of the verses in early and important manuscripts is proof of its antiquity, he nevertheless expresses the view of the majority of the NA/UBS committee that the verses express extra-canonical tradition (151). I have to wonder whether Marcion's edited Gospel of Luke influenced the exclusion of these verses in other manuscripts. The verses are enclosed by double brackets in the Nestle-Aland and UBS Greek New Testaments to indicate their disputed presence in the original Luke. All Bible versions include the two verses, but some versions enclose the verses in brackets (e.g., HCSB, NABRE, NASB, NET, NRSV) and/or include a marginal note that the verses are not found in most of the early manuscripts. Contrary to this claim the verses are in the majority of manuscripts, including the Diatessaron (2nd c.), the original Sinaiticus (4th c.), the Vulgate (4th c.), Old Syriac (2/3rd c.), Justin (165), Irenaeus (202), Hippolytus (235), Dionysius (265), Arius (336), Eusebius (339), Chrysostom (407), Jerome (420) and Augustine (430) (GNT 305). Bengel contends the very appearance of the angel was a sign of Yeshua actually then "drinking" the cup, and of his prayer being granted (cf. Heb 5:7), and that the omission of the verses likely occurred because the copyists were utterly incapable of comprehending the profound depths of his agony in the garden. Geldenhuys similarly comments that most probably the verses were omitted by later copyists because they had no clear idea of the Savior's real humanity and could therefore not understand why an angel had to strengthen him and why he had to experience such a conflict (577). Lumby suggests that the omission of these verses may have been due to mistaken reverence; or their insertion may have been made by the Evangelist himself in a later revised edition. Liefeld notes that Luke has already mentioned angels many times (1:11-13, 18-19, 26, 30, 34-35, 38; 2:9-10, 13, 15, 21; 4:10; 9:26; 12:8-9; 15:10; 16:22; 20:36). So the appearance of an angel here in Gethsemane is not strange. Ellis comments that the notable German scholar Adolf Harnack (d. 1930) argued for the presence of the verses in the original copy of Luke and more recent studies tend to agree with him. 44 And having been in agony he was praying very fervently; and his sweat became like drops of blood, falling down upon the ground. And: Grk. kai, conj. having been: Grk. ginomai, aor. mid. part. See verse 14 above. in: Grk. en, prep. agony: Grk. agōnia, emotional strain connected with a painful personal experience; anguish, agony, anxiety. The noun occurs only here in the Besekh. This dramatic description reflects the comment of Yeshua to his disciples before his prayer, "My soul is deeply grieved to the point of death" (Matt 26:38; Mark 14:34). he was praying: Grk. proseuchomai, impf. mid. See verse 40 above. very fervently: Grk. ektenesteron, adv., neuter comparative of ektenōs, more intently, more earnestly, steadfastly; used of constancy in refusal to give in. The stubbornness of his prayer implies that his declaration "not my will" was spoken as much to Satan as to the Father, which is tantamount to Yeshua telling Satan to "go to hell." and: Grk. kai. his: Grk. autos, personal pronoun. sweat: Grk. hidrōs, watery fluid secreted by the sweat glands of the skin, perspiration, sweat. The noun occurs only here in the Besekh. became: Grk. ginomai, aor. mid. like: Grk. hōsei, adv. See verse 41 above. drops: pl. of Grk. thrombos, a thickening, clot, drop. of blood: Grk. haima, the fluid that circulates in the principal vascular system of human beings and vertebrate animals, blood. Hematidrosis, or hematohidrosis, is a very rare medical condition that causes sweaty blood to ooze from skin when the person is not cut or injured. falling down: Grk. katabainō, pl. pres. part., proceed in a direction that is down; come or go down. upon: Grk. epi, prep. the ground: Grk. ho gē can mean soil, the ground, land, or the earth in contrast to heaven. Here the noun refers to the ground on which Yeshua was kneeling. Lightfoot takes note of a reference by Diodorus Siculus (1st c. B.C.), a Greek historian in writing about the campaign of Alexander the Great in India, that the Greeks encountered poisonous snakes whose bites brought sudden death. The person bitten suffered fearful pains and was covered with a bloody sweat" (Library of History, XVII, 90:6). Lightfoot thus suggests that Yeshua was similarly afflicted by the Old Serpent in the garden and attributes the bloody sweat to a bite of Satan. Henry Morris suggests that Luke may have been the only one to provide this anecdote because of his interest as a physician in this rare physiological phenomenon, which spoke eloquently of the intense spiritual agony Yeshua was suffering (DSB 1124). 45 And having risen from prayer, and having come to the disciples he found them sleeping from sorrow, Reference: Matthew 26:40; Mark 14:37. And: Grk. kai, conj. having risen: Grk. anistēmi, aor. part., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from his kneeling position or simply standing. from: Grk. apo, prep. prayer: Grk. ho proseuchē, a general word for prayer, appearing in contexts of worship, personal requests and intercession for others. The presence of the definite article ("the prayer") gives emphasis to the noun as a special type of prayer. In the LXX proseuchē translates Heb. tephillah (occurring numerous times in the Psalms) a derivative of the verb palal (DNTT 2:863). Palal lit. means "to intervene or to interpose" and has a wide range of usage in the Tanakh, including to arbitrate, to judge, to intercede or to pray. The context of palal in the Tanakh is pleading before a judge, thus prayer is conducted with the awareness of addressing the supreme holy Judge of the universe. and having come: Grk. erchomai, aor. part. See verse 7 above. to: Grk. pros, prep. See verse 15 above. The preposition emphasizes being face to face. the disciples: pl. of Grk. ho mathētēs. See verse 11 above. he found: Grk. heuriskō, aor. See verse 13 above. them: pl. of Grk. autos, personal pronoun. sleeping: Grk. koimaō, pl. pres. mid. part., to sleep or cease being awake. from: Grk. apo. sorrow: Grk. lupē, properly, distress, vexation; (figuratively) physical or emotional pain; heavy, heart-sorrow (grief) that brings a person down (HELPS). The report of Yeshua finding his disciples asleep implies that so intense was his prayer struggle that he was unaware of what was happening with his disciples. Ellicott comments that characteristic of Luke, that while the other Gospels state simply the fact that the disciples slept, he assigns it psychologically and physiologically to its cause. Prolonged sorrow has, at last, a numbing and narcotic effect. Plummer says that in mentioning this cause of their slumber Luke once more "spares the Twelve [sic]." Matthew and Mark don't mention the disciples experiencing sorrow. If the sleep was caused by sorrow, what caused the sorrow? According to John's narrative the reason for the sorrow was Yeshua's announcement during the Seder that he was leaving them (John 14:2-3, 18-19, 28). Yeshua himself drew attention to their sorrow (John 16:5-6). Yeshua's announcement, not surprisingly, caused great confusion and distress among the disciples. 46 and he said to them, "Why are you sleeping? Get up and pray that you may not enter into temptation." Reference: Matthew 26:40-46; Mark 14:37-42. and: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Why: Grk. tís, interrogative pronoun. See verse 23 above. are you sleeping: Grk. katheudō, pres., 2p-pl., to be asleep in the natural repose of the body. In Mark the rhetorical question is addressed to Peter. The report of the Synoptic Narratives are not the same in this report of Yeshua praying and then coming to find his disciples asleep. Matthew records the praying and sleeping occurred three times, and Mark records these actions taking place two times. Luke only mentions the first instance, so he may have decided not to be redundant. Get up: Grk. anistēmi, aor. part. See the previous verse. The participle here has a hortatory effect. The intention is for them to stand. and: Grk. kai. Yeshua now repeats his original exhortation (verse 40). pray: Grk. proseuchomai, pres. mid. imp., 2p-pl. See verse 40 above. Standing, being the normal posture for prayer, would be a preventative action to falling asleep. that: Grk. hina, conj. See verse 8 above. you may not: Grk. mē, adv. See verse 36 above. enter: Grk. eiserchomai, aor. subj., 2p-pl. See verse 3 above. into: Grk. eis, prep. temptation: Grk. peirasmos. See verse 28 above. It's obvious that the disciples didn't have situational awareness of the great spiritual battle Yeshua was waging with Satan. It is noteworthy that Yeshua did not ask his disciples to pray for him. Rather, their prayer needed to be focused on seeking divine strength against spiritual attack. Yeshua's previous command for them to pray had apparently been ignored, which revealed their lack of devotion to prayer (cf. Luke 5:33-34). They had asked Yeshua to teach them to pray (Luke 11:1). Their question revealed their lack of discipline in prayer. While they may have been accustomed to the ritual prayers of the synagogue they really didn't know what it was to labor in intercessory prayer. Arrest in the Garden, 22:47-53 47 During his speaking, behold a crowd, and the one called Judas, one of the twelve, was going before them; and he approached Yeshua to kiss him. Reference: Matthew 26:47-48; Mark 14:43-44; John 18:3. During: Grk. eti, adv. expressing continuance of an action; yet, still, while. his: Grk. autos, personal pronoun. speaking: Grk. laleō, pres. part., to exercise the faculty of speech in order to make an oral statement; declare, say, speak. The verb refers to the declaration in the previous verse. behold: Grk. idou, aor. imp. See verse 10 above. a crowd: Grk. ochlos. See verse 6 above. Matthew and Mark says the crowd consisted of chief priests and elders. Mark also includes scribes. John records that the crowd consisted of a detachment of Roman soldiers, chief priests and Pharisee officers. Luke mentions the constituents in verse 52 below. and: Grk. kai, conj. the one: Grk. ho, definite article, but used here as a demonstrative pronoun. called: Grk. legō, pres. pass. part. See verse 1 above. Judas: Grk. Ioudas, the traitor (Luke 6:16). See verse 3 above. one: Grk. heis, adj., the number one. of the twelve: Grk. ho dōdeka. See verse 3 above. was going before: Grk. proerchomai, impf. mid., to take an advanced position in the course of going, to go before, to precede. them: pl. of Grk. autos, personal pronoun; the crowd. Judas knew the garden where Yeshua stayed at night during this week (Luke 21:37). and: Grk. kai. he approached: Grk. eggizō, aor. See verse 1 above. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, from Yeshu'ah ("salvation"), "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? With the definite article the name could have the meaning "the one called Savior." The Greek construction contrasts with the reference to Judas, "the one called Traitor." to kiss: Grk. phileō, aor. inf., to love or regard with affection, or express affection with a kiss. The infinitive expresses purpose. him: Grk. autos; Yeshua. Judas had instructed the arresting party, "Whomever I kiss, he is the one; seize him and lead him away securely" (Mark 14:44). Lightfoot notes that Judas made a special point of telling them to physically take hold of Yeshua, because he was capable of eluding capture (cf. Luke 4:29-30; John 7:30; 8:59; 10:39). Lightfoot then cites a Rabbinic saying, "All kisses are kisses of folly except for three: The kiss of greatness [1Sam 10:1], the kiss of separation [Ruth 1:14], and the kiss of reunion [Ex 4:27]" (Shemot Rabbah 5:1). The rabbis also added to the three the kiss of affection between spouses and family members (Gen 29:11; 45:15; 50:1; Song 8:1). Then Lightfoot asks, "What kind of kiss did Judas give, a kiss of folly? Alas! it is too low and dwarfish a term for this gigantic monster." Considering the later instruction of Paul to greet brethren with a holy kiss (Rom 16:16; 1Cor 16:20; 2Cor 13:12; 1Th 5:26), the kiss of Judas was most unholy. John doesn't mention the kiss. Yeshua was likely unknown to the soldiers and with diminished light and shadows created by trees the Jewish party would not be able to immediately distinguish Yeshua from his disciples. Judas apparently only intended to betray Yeshua and not the other disciples. 48 But Yeshua said to him, "Judas, are you betraying the Son of Man with a kiss?" Reference: 2Samuel 20:9; Proverbs 27:6. But: Grk. de, conj. Yeshua: Grk. Iēsous. See the previous verse. said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun. Only Luke mentions the following question being asked. Judas: Grk. Ioudas, voc. See verse 3 above. are you betraying: Grk. paradidōmi, pres. See verse 4 above. the Son: Grk. ho huios. of Man: Grk. ho anthrōpos. See verse 22 above for explanation of the title. Yeshua again speaks of himself in the third person, but use of the title makes the betrayal a more heinous act. Judas was not betraying just a popular teacher and healer but the very Messiah promised to Israel. with a kiss: Grk. philēma, a symbolic gesture of contact with one's lips indicating respect or regard. Yeshua alludes to a Middle-Eastern social custom (cf. Luke 7:45; Rom 16:16; 1Pet 5:14) and reveals that he is aware of Judas feigning friendship. The traitorous act reveals much about the malign character of Judas. See the note on verse 3 above. 49 Then those around him having seen what would be, they said, "Lord, shall we strike with a knife?" Reference: Mark 14:43-52. Then: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. around: Grk. peri, prep. See verse 32 above. him: Grk. autos, personal pronoun. Luke refers here to the disciples. having seen: Grk. horaō, aor. part. See verse 43 above. what: Grk. ho. would be: Grk. eimi, fut. mid. part. See verse 3 above. they said: Grk. legō, aor., 3p-pl. See verse 1 above. Lord: Grk. kurios, voc. See verse 33 above. shall: Grk. ei, conj. See verse 42 above. The conjunction is used here as an interrogative particle, whether. The particle gets this force if a question is asked about anything, whether it is or is not so, and that about which the question is put is uttered as it were conditionally (Thayer). we strike: Grk. patassō, fut., 1p-pl., to hit with a sharp blow; strike, strike down with deadly force. with: Grk. en, prep. See verse 7 above. The preposition is used here to express means. a knife: Grk. machaira. See verse 36 above. All Bible versions translate the noun as "sword," but likely the term refers to the Passover slaughter-knives. Nevertheless, the question treats the knife as a weapon, equivalent to a sword. Luke alone records this question. Since Peter had one slaughter-knife (John 18:10) very likely John had the other one. The one asking the question reveals a willingness to take direction from Yeshua and of the two it was probably John. 50 And a certain one of them struck the servant of the high priest and cut off his right ear. Reference: Matthew 26:51; Mark 14:47; John 18:10. And: Grk. kai, conj. a certain: Grk. tis, indefinite pronoun. See verse 35 above. one: Grk. heis, the number one. of: Grk. ek, prep. See verse 3 above. them: pl. of Grk. autos, personal pronoun; the disciples. struck: Grk. patassō, aor. See the previous verse. the servant: Grk. ho doulos, someone who belongs to another and engaged in servitude, whether voluntary or involuntary; slave, bond-servant. of the high priest: Grk. ho archiereus. See verse 2 above. In this case "high priest" could designate the deputy high priest who had responsibility for temple security. A few versions have "chief priest" (GW, MSG, NOG, YLT). Only John records that impetuous Peter didn't wait for Yeshua to answer but immediately reacted with "extreme prejudice" (John 18:10). John also gives the servant's name (Malchus, John 18:10), probably as a result of acquaintance with the high-priestly household (John 18:15). Malchus may have been a member of the temple security force that carried weapons and was probably taking a prominent part in the arrest. Barker suggests that Malchus may have been overly aggressive in carrying out his orders and provoked Peter (225). The Synoptic authors give discretion to Peter by not mentioning his name. Plummer and Geldenhuys suggest that John wrote his narrative when it was no longer dangerous to disclose the name of the apostle who had attacked the high priest's servant. This comment is based on the belief of many scholars that John wrote his Gospel at the end of the first century. See my article Witnesses of the Good News in which I rebut this presumption. John certainly published his narrative before A.D. 70 because of the mention of the sheep gate (cf. John 5:2). Another factor to consider is that John includes the prophecy of Peter's martyrdom (John 21:18-19), but does not mention it as having occurred. John could have published his book in the early 60's after Peter had taken up residence in Rome and he was no longer within reach of Jerusalem authorities who wanted to kill him (Acts 12:3-5). Even so the omission of Peter's name in the Synoptic Narratives is still a mystery, because Malchus could identify his attacker and the early persecution of Peter by the Jewish rulers (Acts 4:1-21; 5:17-40) does not include charging him with assault. and: Grk. kai. cut off: Grk. aphaireō, aor., to cause to no longer be there; take away, remove, cut off. his: Grk. autos. right: Grk. ho dexios, right as a direction or location, used here of a bodily member. ear: Grk. ho ous, the anatomical organ of hearing, the ear. Peter was perhaps aiming for the middle of the head. All four narratives mention severing an ear but Luke and John say the right ear was cut off. Wounding the servant in this limited fashion may be due to ineptitude or lack of experience in Peter's skill or the effort of the servant to evade the blow. The point of contact suggests an overhand strike. A Roman soldier would have aimed his sword at an opponent's mid-section, which would provide greater assurance of lethality. The manner of assault and type of wound reinforces the interpretation of Peter possessing a slaughter-knife rather than a military weapon. 51 But responding Yeshua said, "Leave alone! No more of this." And having grasped the ear he healed him. Reference: Matthew 26:52-54; John 18:11. But: Grk. de, conj. responding: Grk. apokrinomai, aor. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. Yeshua: Grk. ho Iēsous. See verse 47 above. said: Grk. legō, aor. See verse 1 above. Leave alone: Grk. eaō, pres. imp., 2p-pl., to let, allow, permit, or suffer to be done (Mounce). The entreaty is addressed to two or more persons. No more: Grk. heōs, adv. of continuance. See verse 16 above. The adverb stresses limitation of action. of this: Grk. houtos, demonstrative pronoun. See verse 15 above. The pronoun refers to violence. Many versions render the Greek as "Stop, no more of this." Plummer suggests the obscurity of the saying (which is peculiar to Luke) is evidence that it was uttered. An invented utterance would have been plainer. It is not immediately clear to whom the entreaty was addressed. Nicoll suggests the meaning might have been made clear by intonation or gesture. If spoken to the disciples, the command would mean "let them apprehend me, or: no more use of weapons." If addressed to the arresting party, it would mean, "Tolerate this much violence on the part of my followers," −violence which he at once rectifies. Thayer suggests that as spoken by Yeshua to the apostles, the meaning is, "do not resist them, let them alone." And: Grk. kai, conj. having grasped: Grk. haptō, aor. mid. part., make contact with a hand or fasten to; touch, take hold of, grasp. the ear: Grk. ho ous, the anatomical organ of the ear. The action implies that Yeshua took hold of the severed ear, perhaps lying on the ground. he healed: Grk. iaomai, aor., heal or make whole, used of curing bodily ailments and exorcism, but also fig. of deliverance from ills of many kinds. him: Grk. autos, personal pronoun; i.e. Malchus. Only Luke the physician reports the healing. Yeshua provided complete restoration. Matthew has Yeshua also responding with an important declaration to Peter: "Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53 Or do you think that I cannot appeal to my Father, and He will at once put at my disposal more than twelve legions of angels? 54 How then will the Scriptures be fulfilled, which say that it must happen this way?" (Matt 26:52-54 NASU) According to John's narrative Yeshua appealed to the arresting party: "if you seek me, let these go their way," 9 to fulfill the word which he spoke, "Of those whom You have given me I lost not one" (John 18:8-9). 52 Then Yeshua said to those having come out against him, chief priests and captains of the temple and elders. "Have you come out with swords and clubs as against a brigand? Reference: Matthew 26:55; Mark 14:48. Then: Grk. de, conj. Yeshua: Grk. Iēsous. See verse 47 above. said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep. See verse 15 above. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. having come out: Grk. paraginomai, aor. part., to make one's way so as to be present; come, arrive, be present. against: Grk. epi, prep., lit. "upon." See verse 21 above. Here the preposition stresses an adversarial relation. him: Grk. autos, personal pronoun. chief priests: pl. of Grk. archiereus. See verse 2 above. The plural form means at least two, one of whom would probably be the deputy high priest, who was ruler of the temple and chief of the temple security force. and: Grk. kai, conj. captains: pl. of Grk. stratēgos. See verse 4 above. of the temple: Grk. ho hieron, sanctuary or temple, here referring to the entire 35-acre complex of the Jerusalem temple with its courts, rooms, and chambers, in contrast to naios, the holy place where priests performed their sacrifices. For a description of the construction and characteristics of the temple see my comment on Luke 2:27. The phrase "captains of the temple" refers to those officers in charge of the temple security force. Josephus also used this term in connection with the Temple ("commander" in Ant. XX, 6:2 and "captain" in Wars VI, 5:3). and: Grk. kai. elders: pl. of Grk. presbuteros, may mean (1) ranked as superior in age; older, older one; or (2) ranked in terms of official responsibility, elder(s). The second meaning applies here. In the Tanakh elders as a group are found in tribes (Ex 3:16), communities (Deut 19:12; 21:3) and in the body of seventy appointed by Moses (Ex 24:1; Num 11:16). In the Besekh presbuteros is used for the Jewish Sages (Matt 15:2), but here the term refers to important Judean leaders. In the Synoptic narratives elders are mentioned as being in concert with chief priests and scribes in opposition to Yeshua (Matt 16:21; 26:57; 27:41; Mark 8:31; 14:53; Luke 9:22; 20:1; 22:66). Christian Bible scholars typically associate the elders with the Great Sanhedrin or the Court of Seventy-One, but the apostolic narratives never use those terms to refer to the judicial body that tried Yeshua. David Flusser, a non-Messianic Jewish scholar, asserts that the "Jewish troika" (chief priests, scribes and elders) was a formal designation for the temple ruling committee with the elders providing administrative oversight (142). Dr. Brad Young, President of the Gospel Research Foundation, concurs with Flusser's analysis (216). Have you come out: Grk. exerchomai, aor., 2p-pl. See verse 39 above. with: Grk. meta, prep. See verse 11 above. swords: pl. of Grk. machaira. See verse 36 above. and: Grk. kai. clubs: pl. of Grk. xulon, a product of a fibrous plant, thus, anything made of wood; here of an instrument to be used as a weapon. The great majority of versions have "clubs," but "staves" (KJV) may be a better choice since the "weapons" had the shape of a pole. In any case the ones with the swords were probably Roman soldiers (John 18:3, 12) and the ones with staves were Jewish members of the temple guard. as: Grk. hōs, adv. See verse 26 above. against: Grk. epi. a brigand: Grk. lēstēs may mean either (1) one who engages in forceful seizure of property, an armed robber or bandit; or (2) one who engages in violent activity against established social order, a revolutionary or insurrectionist. The second meaning is probably intended as presented in a few versions (CJB, EXB, NIV, NLT TLV). This term is not to be confused with kleptēs, one who takes property by stealth (Thayer). The presence of a company of Roman soldiers indicates the authorities were prepared for armed resistance. 53 Every day my being with you in the temple, you did not stretch out hands against me; but this is your hour and the power of the darkness." Reference: Matthew 26:55; Mark 14:49. Every: Grk. kata, prep. See verse 22 above. The preposition is used here in a distributive sense in reference to time. day: Grk. hēmera. See verse 7 above. my: Grk. mou, genitive case of egō, first person pronoun. being: Grk. eimi, pres. part. with: Grk. meta, prep. See verse 11 above. you: Grk. humeis, pl. second person pronoun. The plural "you" does not include the Roman soldiers. in: Grk. en, prep. the temple: Grk. ho hieron. See the previous verse. Yeshua points out matter-of-factly his daily availability in public places. He did not hide from his adversaries. you did not: Grk. ou, adv. stretch out: Grk. ekteinō, aor., 2p-pl., cause an object to extend in space, stretch forth, stretch out, extend. hands: pl. of Grk. ho cheir. See verse 21 above. The phrase "stretch out hands" is used either to point out something (Matt 12:49), or, as here, to lay hold of a person in order to do him violence (Thayer). against: Grk. epi, prep. me: Grk. egō. Yeshua omits reminding his adversaries that they did not attempt arrest because they were afraid of the people (Luke 20:19; 22:2). Plummer notes that the fact that they did not arrest him publicly, nor without violence, nor in the light of day, is evidence that the arrest is unjustifiable. but: Grk. alla, conj. See verse 26 above. this: Grk. houtos, demonstrative pronoun. See verse 15 above. is: Grk. eimi, pres. your: Grk. humeis. hour: Grk. ho hōra. See verse 14 above. The noun is used here fig. for a point of time as occasion for action or for an event. The religious leaders wanted Yeshua dead and the opportunity was presented to them to fulfill the evil plot mentioned in verse 2 above. and: Grk. kai, conj. the power: Grk. ho exousia, conferred power; delegated empowerment operating in a designated jurisdiction, granting the right to speak or act in a situation without looking or waiting for approval (HELPS). of the darkness: Grk. ho skotos, used for (1) absence of light, darkness (Luke 23:44); (2) fig. of ignorance in moral or spiritual matters (Luke 1:79); (3) fig. for evil deeds commonly done in darkness (Rom 13:12-13); (4) fig. of infernal spirits opposed to Messiah (Eph 6:12); and (5) the place of eternal separation from God (Matt 8:12). The second meaning could apply respecting the ignorance of the religious leaders (cf. 1Cor 2:8; 1Tim 1:13), and the third meaning could also apply respecting the deliberate illegal actions of the religious leaders against Yeshua. Zodhiates applies the fourth meaning to this verse and thus the phrase "the power of the darkness" refers to the Satanic powers orchestrating the plot to kill Yeshua (cf. Col 2:15). Lightfoot concurs that "darkness" alludes to the devil. So on this night the High Priest and Satan are allies to do evil. Plummer notes that it is only be divine permission that Satan is the "ruler of this world" (John 14:30). Luke, as does John, omits the flight of the disciples as recorded by Matthew (26:56) and Mark (14:50). On the surface the action of the disciples to run away seems like an act of cowardice. Actually, the disciples carried out Yeshua's instruction that when persecuted they were to flee (Matt 10:23; Mark 13:14). Their continued presence would only have complicated the situation. There wasn't anything they could do and they knew it. The Trial of Peter, 22:54-62 54 Then having seized him, they led him away and brought him into the house of the high priest. And Peter was following at a distance. Reference: Matthew 26:57; Mark 14:53; John 18:12-13. Then: Grk. de, conj. having seized: Grk. sullambanō, aor. part., to take possession of by capture, here in the legal sense of seizing or apprehending. him: Grk. autos, personal pronoun. they led him away: Grk. agō, aor., 3p-pl., to cause movement by taking the lead; bring, carry, lead, take. and: Grk. kai, conj. brought him: Grk. eisagō, aor., 3p-pl., to cause to enter into an area, to bring or lead in or into a place. into: Grk. eis, prep. the house: Grk. ho oikia. See verse 10 above. of the high priest: Grk. ho archiereus. See verse 2 above. Luke does not name the high priest, but his point here is to note the destination of Yeshua. The palace of the high priest was an extensive complex, originally built by the high priest Annas. (See the note on Luke 3:2 regarding Annas.) Within that complex the houses of Annas and his son-in-law and current officiating high priest Caiaphas faced each other and were connected by a large garden (Santala 219). Having been arrested Yeshua faced the next stage in his journey to redeem his people, that of being rejected by his nation's leaders (Luke 9:22). Yeshua actually had three hearings before the Jewish authorities. See the chart comparing the three hearings. Although often characterized as trials these hearings were little more than inquisitions. The chief priests wanted Yeshua dead and they would only do what was necessary to give the appearance of due process. The first hearing was actually before Annas (John 18:13), the transcript of which is only recorded by John (John 18:19-23). Meyer contends that Luke means Annas, because he figured prominently in the temple leadership and his name is given precedence over Caiaphas (Luke 3:2; Acts 4:6). Thus Luke concurs with John that Yeshua was taken first to Annas. Moreover, John puts the narrative concerning Peter as beginning while at the house of Annas and continuing after Yeshua was sent to Caiaphas (John 18:15-27). Exell, concurring with Meyer, explains the situation. The officiating high priest at this juncture was Caiaphas, son-in-law to Annas, who still bore the title "high priest," but had been deposed by the Roman governor in A.D. 15. Annas, although prevented by the Roman government from bearing the high priestly insignia, was apparently looked upon by the people as the rightful possessor of the dignity, and evidently exercised the chief authority in the Jewish councils. So he and his son-in-law, the Roman nominee, occupied together the high priest's palace. And: Grk. de. Peter: Grk. ho Petros. See verse 8 above. was following: Grk. akoloutheō, impf. See verse 10 above. at a distance: Grk. makrothen, adv., a great distance, from afar. The Synoptic Narratives omit the detail that the beloved disciple John also followed after the arresting party and witnessed the hearing at the house of Annas (John 18:15-16). 55 Then they having kindled a fire in the midst of the courtyard and having sat down together, Peter was sitting among them. Reference: Matthew 26:58; Mark 14:54; John 18:18. Then: Grk. de, conj. they having kindled: Grk. periaptō (from peri, "about" and haptō, "to light"), pl. masc. aor. part., to cause to be in a burning state; kindle. a fire: Grk. pur, a fire, as a physical state of burning. in: Grk. en, prep. the midst: Grk. mesos. See verse 27 above. of the courtyard: Grk. ho aulē, a building with an interior courtyard; an uncovered, walled area that is enclosed but without a roof; an open-air (interior) courtyard of a mansion or palace (HELPS). Plummer notes that it is not uncommon for the nights in April in Jerusalem to be cold. No mention is made of who kindled the fire, but the masculine participle implies male servants performed the task. and: Grk. kai, conj. having sat down together: Grk. sugkathizō, pl. aor. part., to sit together, to sit down with. Peter: Grk. ho Petros. See verse 8 above. was sitting: Grk. kathēmai, impf. mid. See verse 30 above. among: Grk. mesos. them: pl. of Grk. autos, personal pronoun. The other apostolic narratives affirm that those sitting around the fire were servants of the high priest. 56 And a servant-girl, having seem him sitting toward the firelight and having looked intently at him, said, "This man also was with him." Reference: Matthew 26:69; Mark 14:66; John 18:17. And: Grk. de, conj. a servant-girl: Grk. paidiskē, a young girl or maiden with focus on obligations or work within a family context; bondmaid, maidservant. John says she was a doorkeeper, an honorable position. It is a touch of irony that the person confronting Peter was not a soldier, a member of the ruling council or the governor. having seen: Grk. horaō, aor. part. See verse 43 above. him: Grk. autos, personal pronoun. sitting: Grk. kathēmai, pres. mid. part. See verse 30 above. toward: Grk. pros, prep. See verse 15 above. the firelight: Grk. phōs, that which serves as a revealing or disclosing medium and anything emitting light as the fire here. and: Grk. kai, conj. having looked intently at: Grk. atenizō, aor. part., look intently; to observe with great interest and a fastened or fixed gaze (HELPS). him: Grk. autos. said: Grk. legō, aor. See verse 1 above. This man: Grk. houtos, demonstrative pronoun, lit. "this one." also: Grk. kai. was: Grk. eimi, impf. See verse 3 above. with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. him: Grk. autos; Yeshua. The servant girl probably said "also" because John who was known by the high priest's household had been admitted to observe the proceedings (John 18:15). The declaration represents an eyewitness report of Peter's association with Yeshua, no doubt in some public place in Jerusalem. 57 But he denied it, saying, "Woman, I do not know him." Reference: Matthew 26:70; Mark 14:68; John 18:17. But: Grk. de, conj. he denied it: Grk. arneomai, aor. mid., to give a negative answer; say no, deny. The verb can mean at least to contradict a statement and at worst to disown or repudiate. saying: Grk. legō, pres. part. See verse 1 above. Woman: Grk. gunē, an adult female person without respect to age, social status, or marital status, except as defined by the context. Addressing the female servant in this manner is not as cold or rude as it sounds in English. Rather, "Woman" in Jewish culture was treated as title of respect (cf. Matt 15:28; Luke 13:12; John 2:4; 4:21; 8:10; 19:26; 20:13, 15). I do not: Grk. ou, adv. Use of the particle indicates a bold negation. know: Grk. oida, perf. See verse 34 above. him: Grk. autos, personal pronoun. Matthew and Mark say that Peter added, "I neither know nor understand what you are talking about." Peter was clearly uncomfortable being the focus of attention and did not want to justify his presence at this hour of the night. With a quick denial he would be left alone. 58 And after a little while, another having seen him asserted, "You are one of them also!" But Peter replied, "Man, I am not!" Reference: Matthew 26:71-72; Mark 14:69-70; John 18:25. And: Grk. kai, conj. after: Grk. meta, prep. See verse 11 above. a little while: Grk. brachus, adj., short, brief, little, used here of time. In context the term may denote only a few minutes. Only Luke notes the second denial followed close upon the first. another: Grk. heteros, adj., masc., a distributive pronoun used to distinguish one item or person from another; other, another or different. The pronoun is used to distinguish this servant from the previous servant. having seen: Grk. horaō, aor. part. See verse 43 above. The verb probably conveys the thought of "having noticed and recognized" Peter as the servant in verse 56. him: Grk. autos, personal pronoun. asserted: Grk. phēmi, impf., to convey one's thinking through verbal communication, say, declare, affirm, assert. The verb properly means to bring to light by asserting one statement or point of view over another (HELPS). Thus, this declaration is a stronger affirmation than the one offered by the servant-girl. You: Grk. su, second person pronoun. are: Grk. eimi, pres. See verse 3 above. one of: Grk. ek, prep. See verse 3 above. them: pl. of Grk. autos; i.e., the disciples of Yeshua. also: Grk. kai. The disciples of Yeshua were not anonymous, but publicly known. But: Grk. de, conj. Peter: Grk. ho Petros. See verse 8 above. The definite article gives emphasis to the name or the meaning of the name, "the one called 'rock.'" replied: Grk. phēmi, impf. NLT has "retorted." Man: Grk. anthrōpos, voc. See verse 10 above. The term is used here as a social title since Peter obviously did not know the man's name. I am: Grk. eimi, pres. not: Grk. ou, adv. Matthew indicates that Peter accompanied the second denial with an oath and Mark says he began to curse and swear. 59 And about one hour having passed, a certain other began to insist, saying, "Upon a truth this man also was with him, for he is a Galilean too." Reference: Matthew 26:73-74; Mark 14:70; John 18:26. And: Grk. kai, conj. about: Grk. hōsei, adv. See verse 41 above. one: Grk. heis, adj., the number one. hour: Grk. hōra. See verse 14 above. having passed: Grk. diistēmi, aor. part., put apart, make an interval, separate, put some distance between. The verb is peculiar to Luke (also Luke 24:51; Acts 27:28). It was probably during this time period that Annas completed his interview and had Yeshua taken to Caiaphas. a certain: Grk. tis, indefinite pronoun. See verse 35 above. other: Grk. allos, masc. adj., other or another of something. John identifies the male "other" as a relative of Malchus, whose ear was severed by Peter (John 18:26). began to insist: Grk. diischurizomai, impf., assert positively, insist. The verb means to assert emphatically, especially in the face of opposition. The verb is used only by Luke (also Acts 12:15). saying: Grk. legō, pres. part. See verse 1 above. Upon: Grk. epi, prep. See verse 10 above. The preposition is used here of that upon which something rests as a basis or support; 'upon the ground of' (Thayer). a truth: Grk. alētheia may mean (1) truthfulness, dependability, uprightness in thought and deed, (2) truth as opposed to what is false, or (3) reality as opposed to mere appearance (BAG). The second mean applies here. In the LXX alētheia regularly translates the Heb. emet, "firmness, faithfulness, truth" (BDB 54), first in Genesis 24:27. Emet is often used for truthfulness in God and piety in man. The Rabbis explain rather pedantically that emet contains the first, middle and last letters of the Hebrew alphabet, and that truth ought to be trustworthy through and through (Santala 72). Many versions translate the idiomatic expression epi alētheia as an adverb: 'certainly,' 'surely' or 'truly.' The Greek phrase probably renders the Hebrew b'emet, "in truth" (cf. Isa 38:3) The man asserts the courtroom equivalent of "this is the whole truth and nothing but the truth, so help me God." this man: Grk. houtos, demonstrative pronoun, lit. "this one." also: Grk. kai. was: Grk. eimi, impf. See verse 3 above. with: Grk. meta, prep. See verse 56 above. him: Grk. autos, personal pronoun. The imperfect tense of the verb "was" normally indicates continuous action in past time, and as used here stresses the continuous nature of Peter's association with Yeshua. The man's declaration is given very much as a witness in a trial. for: Grk. gar, conj. he is: Grk. eimi, pres. a Galilean: Grk. Galilaios, inhabitant of the Galil or Galilee; Galilean. "Galilean" refers to persons of Jewish descent living in Galilee. In the time of Yeshua Galilee was a Roman province north of Samaria and ruled by Herod Antipas. See the map here. too: Grk. kai. In Matthew's narrative bystanders point out that Peter's speech pattern marked him as a Galilean. It is in the context of his trials that Yeshua, who was actually born in Judea, is referred to by the public as a Galilean. He could be called a Galilean, because he grew up in Nazareth (Matt 21:11; Mark 1:9). His actual birthplace in Bethlehem was not widely known (cf. John 7:41-42, 52). 60 But Peter said, "Man, I do not know what you are talking about." Immediately, while he was speaking, a rooster crowed. Reference: Matthew 26:74; Mark 14:71-72; John 18:26-27. But: Grk. de, conj. Peter: Grk. ho Petros. See verses 8 and 58 above. said: Grk. legō, aor. See verse 1 above. The following vehement denial reflects the frustration of a man who feels he has been made the subject of an unanticipated and undeserving trial. Man: Grk. anthrōpos, voc. See verses 10 and 58 above. I do not: Grk. ou, adv. know: Grk. oida, perf. See verse 34 above. what: Grk. hos, relative pronoun. See verse 7 above. you are talking about: Grk. legō, pres. The denial could intend "I don't understand what you mean" as a form of evasion. Immediately: Grk. parachrēma, adv., at once, instantly, immediately, on the spot. The adverb is a favorite of Luke, appearing in his writings 16 times. The adverb indicates an exactness in the fulfillment of prophecy in terms of timing. while: Grk. eti, adv. See verse 47 above. he: Grk. autos, personal pronoun. was speaking: Grk. laleō, pres. part. See verse 47 above. a rooster: Grk. alektōr. See verse 34 above. crowed: Grk. phōneō, aor., lit. "sounded." See verse 34 above. The time of the rooster crowing may be fixed during the third watch (midnight−3:00 a.m.), since this is the period of the cock-crowing (cf. Mark 13:35). 61 And having turned the Lord looked at Peter. And Peter remembered the word of the Lord, how he had said to him that, "Before a rooster crows today, you will deny me three times." Reference: Matthew 26:75; Mark 14:72. And: Grk. kai, conj. having turned: Grk. strephō, aor. part., may mean (1) to redirect a position, turn; (2) bring back to a location, return; or (3) make totally different, transform. The first meaning applies here. the Lord: Grk. ho kurios. See verse 33 above. Luke makes a subtle point by using the title and not the personal name of Yeshua here. looked at: Grk. emblepō, aor., to look at something, with the suggestion of intensity. Peter: Grk. ho Petros. See verse 8 above. Only Luke records the visual connection between Yeshua and Peter. The "look" which produced the following result probably occurred as Yeshua was being transferred to Caiaphas. And: Grk. kai. Peter: Grk. ho Petros. remembered: Grk. hupomimnēskō, aor. pass., cause to be in the mind in a time subsequent to earlier experience or awareness, remind, remember, think of (cf. John 14:26; Acts 11:16). the word: Grk. ho rhēma, a communication by a living voice consisting of words, often with the implication of importance or special significance; saying, statement, utterance, or word. of the Lord: Grk. ho kurios. The phrase "word of the Lord," occurring frequently in Scripture, refers to an authoritative and inspired message, sometimes predictive as here (first in Gen 15:1), sometimes instructive (Ex 9:20), sometimes of divine standards (Ex 24:3) and sometimes confrontational (Num 15:31; 1Sam 15:23). how: Grk. hōs, adv. See verse 26 above. he had said: Grk. legō, aor. See verse 1 above. to him: Grk. autos, personal pronoun. that: Grk. hoti, conj. See verse 16 above. The conjunction is used here to introduce the following direct quotation. Before: Grk. prin, adv., at a point in time earlier than the moment of a specified event or activity; before. a rooster crows today, you will deny me three times: All the words in this statement are repeated from verse 34 above. 62 And having gone forth outside he wept bitterly. Reference: Matthew 26:75; Mark 14:72. And: Grk. kai, conj. having gone forth: Grk. exerchomai, aor. part. See verse 39 above. outside: Grk. exō, adv. of place, outside, used of a position that beyond a limit or boundary. he wept: Grk. klaiō, aor., express grief or sorrow aloud, to cry, sob or weep. This verb does not depict a silent dropping of tears, but a vocal cry, even a loud demonstrative form of mourning, a wailing. bitterly: Grk. pikrōs, adv. portraying an anguished response; bitterly. The adverb captures the depth of grief that is more than sadness. It is pain of soul, a sorrow that cuts and purifies. John omits the anecdote of Peter's emotional weeping. The Trial of Yeshua, 22:63-71 63 And the men, the ones holding him, were mocking and beating him, Reference: Matthew 26:67; Mark 14:65; John 18:23. And: Grk. kai, conj. Luke now shifts the scene from the courtyard to the house of Caiaphas, but omits the examination of Caiaphas. the men: pl. of Grk. ho anēr, an adult man as contrasted biologically with a woman without regard to marital status. the ones: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. holding: Grk. sunechō, impf., 'to hold together' and here means to restrict by surrounding. The verb is used only here of holding fast a prisoner. him: Grk. autos, personal pronoun. Some versions insert Yeshua's name in place of the pronoun. In the parallel passages these men were members of the temple security force. were mocking: Grk. empaizō, impf., 3p-pl., to make an object of ridicule, to mock, to make a laughingstock. This action fulfilled Yeshua's prediction (Luke 18:30). and beating: Grk. derō, pl. pres. part., to punish in a violent manner, at the very least with fists and at worst with whips. him: Grk. autos. In John the verb derō is used to describe the reaction of guards who did not like the way Yeshua answered Annas. In Matthew and Mark the physical assault occurs during the second hearing after Caiaphas accused Yeshua of blasphemy when he identified himself as the Son of Man prophesied by Daniel. So by the time Yeshua is taken to Pilate he will be badly bruised. 64 and having blindfolded him {they were striking his face and} asking him, saying, "Prophesy, who is the one having hit you?" Reference: Matthew 26:68; Mark 14:65. and: Grk. kai, conj. having blindfolded: Grk. perikaluptō, aor. part., to cover all around, here the face, to blindfold. him: Grk. autos, personal pronoun. {they were striking: Grk. tuptō, impf., to strike or smite, can range in meaning from a single non-fatal blow, to multiple blows as in 'pummel,' here the latter. his: Grk. autos. face: Grk. prosōpon is normally used to mean the face, by which someone is identified, or the countenance or visage projected by someone, here the former. and: Grk. kai.}This clause is found in the Byzantine Majority Text, but not the earliest manuscripts and thus is omitted from most modern versions. asking: Grk. eperōtaō, impf., 3p-pl., to present an inquiry or put a question to someone; ask. him: Grk. autos. saying: Grk. legō, pl. pres. part. See verse 1 above. Here the verb introduces a direct quotation. Prophesy: Grk. prophēteuō, aor. imp., to speak forth by divine inspiration and normally in Scripture the action of God-appointed prophet. Yeshua was widely regarded as a prophet (Matt 21:11; Mark 6:15; Luke 7:16; 24:19; John 4:19; 7:40; 9:17). In this context the command to prophesy is a form of mocking. who: Grk. tís, interrogative pronoun. See verse 23 above. is: Grk. eimi, pres. See verse 3 above. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having hit: Grk. paiō, aor. part., to attack with a relatively strong blow; strike or hit. you: Grk. su, second person pronoun. The security officers obviously abused Yeshua with malicious glee. 65 And many other things they were saying to him, blaspheming. The anecdote of this verse is made only by Luke. And: Grk. kai, conj. many: pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. other things: neut. pl. of Grk. heteros. See verse 58 above. they were saying: Grk. legō, impf., 3p-pl. See verse 1 above. to: Grk. eis, prep. him: Grk. autos, personal pronoun. blaspheming: Grk. blasphēmeō, pl. pres. part., to cause damage to reputation by arrogant speech or action; slander, revile, malign, vilify, defame. The verb probably alludes to the officers saying rude and crude things to Yeshua to malign his character and life. 66 And when day came to pass, the senate of the people was assembled, both chief priests and scribes, and they led him into their council meeting, Reference: Matthew 27:1; Mark 15:1. And: Grk. kai, conj. when: Grk. hōs, adv. See verse 26 above. The adverb is used here in a temporal sense. day: Grk. hēmera. See verse 7 above. The noun alludes to the sunrise. came to pass: Grk. ginomai, aor. mid. See verse 14 above. The choice of ginomai implies the arrival of a divine appointment. The temporal reference signals the commencement of the third hearing. Morris suggests the time as 6 am to 7 am (762). Hearings for capital cases had to begin and end in daytime (Sanh. 4:1). the senate: Grk. ho presbuterion, a group of leaders or elders having governing authority. Most versions have "elders." Note that the noun is singular and not plural. of the people: Grk. ho laos. See verse 2 above. The noun could be shorthand for "people of Israel," and signifies those over whom authority was exercised. was assembled: Grk. sunagō, aor. pass., to bring together in a collective manner; assemble, collect, gather. The gathering was probably accomplished by sending servants to notify the members. The temple had apartments for those serving in the temple during pilgrim festivals. both: Grk. te, conj. used to connect an idea closely to another in a manner that is tighter than with kai; also, both. chief priests: pl. of Grk. archiereus. See verse 2 above. and: Grk. kai. scribes: Grk. grammateus. See verse 2 above. The mention of the groups of the chief priests and scribes is joined by the syntax of two conjunctions: te ("both") kai ("and"). The construction, while not always obvious in English Bible versions, suggests a close relationship between the two nouns joined (e.g. Acts 2:10; 4:27; 5:14, 8:12; 9:2; 14:1; 19:10, 17; 20:21; 22:4). The two groups are mentioned together in several passages, suggesting a common set of values and beliefs (Mark 8:31; 10:33; 11:18, 27; 14:1, 43, 53; 15:31). This group of overseers is distinguished from the Roman civil government, which permitted subject peoples considerable latitude in local governance as long as Roman laws and authorities were respected. As reflected in the listed membership this council of elders provided religious oversight, which included administration of the temple and rules for observing religious ceremonies and traditions. This body was formed centuries earlier in pre-Maccabean time. According to Josephus, the constituent members of the Jewish senate were priests and scribes of the temple (Ant. XII, 3:3). The group, which later will confront the apostles, is mentioned in Acts 5:21. and: Grk. kai. they led: Grk. apagō, aor., 3p-pl., to lead out, lead away, take away, especially with a destination in mind. him: Grk. autos, personal pronoun. into: Grk. eis, prep. their: pl. of Grk. autos. council meeting: Grk. ho sunedrion (from sún, "with" and hedra, "a convening, sitting together"), a council of leading Jews (HELPS). In Greek culture the term originally meant (1) the place where a council met, (2) then the body of councilors or (3) their actual meeting (DNTT 1:363). A few versions opt for the first meaning, "council chamber" (AMP, DLNT, MRINT, NASU, NASB). Most versions have "council," but some have "Sanhedrin" (CJB, CSB, LSB, LEB, MJLT, NABRE, NCB, OJB, VOICE). Sunedrion is used in the apostolic narratives of (1) a local Jewish court or judicial assembly (Matt 10:17; Mark 13:9); (2) a principal judicial body in Jerusalem (Matt 5:22; Mark 14:55; Acts 5:21, 27, 34, 41; 6:12, 15; 22:30); and (3) a joint session of a judicial tribunal (Acts 4:15). The third meaning applies here. In the LXX sunedrion occurs ten times, including several times without Heb. equivalent for those sitting in the gate for counsel or judgment (Prov 11:13; 15:22; 20:19; 22:10; 24:7; 27:22; 31:23). The usage of sunedrion in the LXX denotes small groups of elders who acted as counselors and judges. The term sunedrion also appears in the Letter of Aristeas (2nd c. B.C.) for the assembly of the LXX translators (301). The Greek word came into general usage in 57-55 B.C. when the Roman governor Gabinius divided the Land into five sunedria (Ant. XIV, 5:4). Josephus then applied the term to the high judicial council in Jerusalem. Herod, when a youth, had to appear before the sunedrion at Jerusalem to answer for his doings in Galilee (Ant. XIV, 9:3-5). From that usage the Jews took over the word and converted it to the Hebrew sanhedrin (DNTT 1:363). The Jewish courts are described by type, the number of their members and their functions in the Tractate Sanhedrin 1:1. For an overview of the Jewish court system in the first century see my web article Jewish Jurisprudence. Luke's narrative depicts a completely separate meeting than the one conducted by Annas at his house (John 18:13) and the second hearing conducted by Caiaphas in his house (Matt 26:3). The combination of the verb "they led" and the preposition eis ("into"), denoting physical movement indicates that the use of sunedrion may refer here to the room where the council met (as translated in the NASB), but in my view more likely the meeting of the group. Bible scholars generally regard the council mentioned here as referring to the 71-member Great Sanhedrin. However, sunedrion does not convey such precision. See the Additional Note below. Caiaphas only needed a quorum of twenty-three judges for a hearing of a death penalty case (Sanh. 1:1; 4:1; Tos. Sanh. VII.1). Caiaphas would easily have had a quorum with the number of chief priests and the scribes mentioned here. The Great Sanhedrin normally met in the Chamber of Hewn Stones (San. 10:4; 88b), but on Sabbaths and festivals they sat within the chel, the terrace area that ran along the north and south sides of the temple, 10 cubits broad, with 12 steps leading up to it (Middoth 1:5, 2:3). See the illustrations here and here. However, none of the apostolic narratives specify the location of the third trial of Yeshua. In any event, Caiaphas could have regarded this third hearing as the equivalent of a grand jury and if he could gather sufficient evidence then he could pronounce summary judgment. The chief priests were not above preempting the Supreme Court's jurisdiction. The Talmud records an incident in which a priest who had performed his duties while unclean was taken out of the temple court by young priests who broke his skull with clubs instead of taking him before a Beth Din (Sanh. 82b). Such lack of due process will be manifest in the trial and execution of Stephen (Acts 7:54-58). Additional Note: The Jewish Council Although often characterized as trials these hearings of Yeshua before Annas and Caiaphas and his henchmen were little more than inquisitions. The chief priests wanted Yeshua dead and they would only do what was necessary to give the appearance of due process. There is a question of whether Caiaphas called together the entire Great Sanhedrin of seventy-one members. The apostolic narratives do not give any indication of the numbers present, which in itself seems strange given the mention of chief priests, elders, and scribes in the various accounts of the three judicial hearings. These facts should be noted. First, Josephus uses the term sunedrion for a council of judges convened by the high priest to lay charges against Jacob (James), the half-brother of Yeshua (Ant. XX, 9:1). Second, David Flusser flatly asserts that the "Sanhedrin" here was not the Court of Seventy-One, but the Temple ruling committee, which consisted of the chief priests, elders of the Temple and the Temple secretaries who were scribes (142). Luke's narrative would seem to support Flusser's interpretation. Two Courts of Twenty-Three (Small Sanhedrin) convened in the Jerusalem Temple, one at the entrance to the Temple mount and one at the entrance to the Court of the Israelites. The Small Sanhedrin handled significant civil, religious and criminal cases and had the authority to decree capital punishment (Sanh. 1:1; 10:4; 88b). While Flusser, being a non-Messianic Jewish scholar, may have desired to absolve the Great Sanhedrin of the death of Yeshua, his suggestion would make the trial even more illegal. It would also explain why certain regulations of Jewish law were not followed: 1. It was customary to give 40 days in which to allow for possible pleas on the defendant's behalf before he could be sentenced (Sanh. 43a). In fact, if the accused left the Beth Din guilty, and someone said: 'I have a statement to make in his favor,' he was to be brought back and the witness heard (Sanh. 33b). 2. Yeshua was not buried in either of the two graves reserved for those executed by order of the supreme council (Sanh. 6:7). 3. In a unanimous decision the Council is required to wait another day to consider his innocence. "If the Sanhedrin unanimously find [the accused] guilty, he is acquitted. Why? Because we have learned by tradition that sentence must be postponed till the morrow in hope of finding new points in favor of the defense. But this cannot be anticipated in this case" (Sanh. 17a). It's also worth noting that the translators of the Sanhedrin tractate in the Soncino Babylonian Talmud affirm, "Both Josephus and the New Testament contain references to what is called the "Sunhedrion" of the Jewish people, which it is not easy to reconcile with what we are told about any of the Sanhedrin mentioned in the Talmud" (Sanhedrin, Introduction). Dr. Brad Young, President of Gospel Research Foundation, doubts whether Yeshua ever appeared before the Great Sanhedrin (231). He contends that leaders like Gamaliel would never have allowed such unfair proceedings in a trial (cf. Acts 5:34-39). For Young the Council must be a committee of Sadducean priests. Support for the interpretation of Flusser and Young may also be deduced from the omission of the terms "Court of Seventy-One" "Great Sanhedrin," and "Beth din" ("house of judgment") used throughout the Tractate Sanhedrin for the Supreme Court. The apostles would certainly have been acquainted with these terms and yet they are not used in any of the narratives of Yeshua's trials. Although Stern believes that Yeshua faced the full Great Sanhedrin, he acknowledges that some scholars believe this particular council was not the official one at all. He goes on to say that "there seems to be little doubt that this body, whoever it consisted of, included important establishment figures and in condemning Yeshua carried out an action which expressed the desire of many Pharisees and Sadducees" (100). 67 saying, "If you are the Messiah, tell us." But he said to them, "If I should tell you, you would never believe; Reference: Matthew 26:63; Mark 14:61. saying: Grk. legō, pl. pres. part. See verse 1 above. Most versions have the verb at the end of verse 66, but the Greek text places it at the beginning of verse 67, which is followed in some versions. Thus, the scene is that the Jewish tribunal mentioned in the previous verse had assembled and Yeshua was led by Temple security into the meeting. The third hearing was strictly procedural; the outcome was already determined. While the ones conducting the interview of Yeshua are not identified, they are most likely Caiaphas and his deputy, and the plural participle refers to them, not other members of the group. If: Grk. ei, conj. See verse 42 above. you: Grk. su, second person pronoun. are: Grk. eimi, pres. See verse 3 above. the Messiah: Grk. ho Christos (from chriō, "to anoint with olive oil"), the expected fulfiller of the hopes of Israel for an end-time deliverer, the Anointed One or Messiah. Christos is a royal title, not a last name. Jewish translators of the LXX chose Christos to translate Heb. Mashiach (SH-4899), "Anointed One," and in the Tanakh Mashiach is used for the Messiah (Ps 2:2; Dan 9:25-26). The English "Christ" transliterates the Greek title, but does not translate it. In Greek culture christos had no religious connotation at all, but the LXX usage infused new meaning into the Greek word (DNTT 2:334). Jewish anticipation of the Messiah was grounded in the future hope expressed by the Hebrew prophets of one who would come to deliver Israel from her enemies and rule as God's anointed king. For a complete review of all that is written in the Tanakh predicting the Messiah see my article The Messiah. tell: Grk. legō, aor. imp. us: Grk. hēmeis, pl. first person pronoun, referring to those gathered." Yeshua was asked by one or both of the two chief priests to formally repeat the Messianic declaration he had made at the second hearing, giving him an opportunity to recant. In the second hearing Yeshua had answered the question without hesitation. This time he offers a short comment. But: Grk. de, conj. he said: Grk. legō, aor. to them: pl. of Grk. autos, personal pronoun; probably Caiaphas and his deputy. If: Grk. ean, conj., a particle that introduces a conditional particle that produces an aspect of tentativeness by introducing a possible circumstance that determines the realization of some other circumstance, such as "if x happens, y will follow." I should tell: Grk. epō, aor. subj., to speak or say by word or writing. The subjunctive mood emphasizes a hypothetical response. you: Grk. humeis, pl. second person pronoun; the inquisitors. Yeshua's answer means "If I should tell you what you want to hear." you would never: Grk. ou mē, lit. "not, not." See verse 16 above. NKJV has "by no means." believe: Grk. pisteuō, aor. subj., 2p-pl., to have confidence in the reliability or trustworthiness of some thing or someone. The verb does not denote an intellectual confirmation of a creedal statement, but a heart response of believing-trust. Yeshua's response really means "I know you're not asking so you can believe." 68 and if I should ask you, you would never answer. Again, Luke includes Yeshua's words not found in the parallel narratives. and: Grk. de, conj. if: Grk. ean, conj. See the previous verse. I should ask you: Grk. erōtaō, aor. subj., to ask, with the focus on (1) seeking information; or (2) making a request for action. The first meaning applies here. In other words, Yeshua says, "If I should ask you the question of whether you believe I could be the Messiah." you would never: Grk. ou mē. See verse 16 above and the previous verse. answer: Grk. apokrinomai, aor. pass. See verse 51 above. Yeshua rightly points out the reality that his adversaries refuse to even consider his Messianic claims. 69 But from hereafter 'the Son of Man will be sitting at the right hand of the omnipotent God.' Reference: Psalm 110:1; Dan 7:13; Matthew 26:64; Mark 14:62; Luke 20:42. But: Grk. de, conj. from: Grk. apo, prep. See verse 18 above. hereafter: Grk. nun, adv. See verse 18 above. The majority of versions have "now on" but this is not an assertion of an immediate ascension. Rather the adverb forecasts something that will happen soon in the following month. the Son of Man: See verse 22 above. will be sitting: Grk. kathēmai, pres. mid. part. See verse 30 above. at: Grk. ek, prep. denoting direction. See verse 3 above. Some versions have "on." the right hand: Grk. dexios, right as a direction or location, used of a bodily member or a location within a structure or in relation to a structure. Many versions have the anthropomorphic translation of "right hand." of the omnipotent: Grk. ho dunamis, the quality or state of being capable as an exhibition of a singular capability, here emphasizing divine power. The NIV has "mighty" and GNT has "Almighty." God: Grk. ho theos. See verse 16 above. With the Jews (as well as other nations) sitting at the right hand of the ruler was reckoned a great mark of honor and affection (cf. 1Kgs 2:19; Matt 20:20-21; Mark 10:35-37). In addition, the "right hand" often signifies saving strength to deliver (Ps 20:6; 44:3; 60:5; 98:1; 108:6; 109:31; 118:15-16; 138:7). The "right hand" of God is the appropriate place for Yeshua because the right hand of God "spread out the heavens" (Isa 48:13). On the third day of this week Yeshua had spoke of the Messiah sitting at the right hand of God based on the prophecy of David in Psalm 110:1 (Luke 20:42). Now Yeshua specifically connects David's prophecy to Daniel's prophecy of the Son of Man and essentially applies it to himself. Peter saw Yeshua ascend to heaven, but not his position in heaven as Stephen will later experience (Acts 7:55). The seating of Yeshua in heaven is an important apostolic assertion, first in Peter's Pentecost sermon (Acts 2:33) and then in apostolic letters (Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pet 3:22). 70 Now they all said, "You, then, are the Son of God?" Indeed he declared to them, "You say that I am." Reference: Matthew 26:63; Mark 14:61. Now: Grk. de, conj. they all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. said: Grk. legō, aor. See verse 1 above. You: Grk. su, second person pronoun. then: Grk. oun, an inferential conj., which is used here to indicate a conclusion connected with data immediately preceding, "so, therefore, consequently, then." are: Grk. eimi, pres. See verse 3 above. the Son: Grk. ho huios. See verse 22 above. of God: Grk. ho theos. See verse 16 above. The title is first recorded in 1:35 where in the revelation given to Miriam it is a synonym of "Son of the Most High." Christianity has traditionally restricted the meaning of the title "Son of God" to deity. In the first century Jews also had a restrictive definition of "Son of God," that of a human. "Son of God" was used as a title for a male descendant of King David, the Messiah, who would establish the promised Kingdom. "Son of God" was a title of the Davidic king inasmuch as the king functioned as God's regent on earth and was vested with God's authority (Boyarin 30; Leman 95). So when Yochanan the Immerser introduces Yeshua as "Son of God" (John 1:34), he means the title as the Davidic and Messianic king, just as Nathanael (John 1:49) and Martha (John 11:27) intended when they called Yeshua "Son of God." So, in this context the question of the chief priests means, "You then are God's regent on earth, exercising authority over all mankind?" The meaning is made clear in the parallel passages of Matthew and Mark in which "Son of God" is coupled with the title "Messiah." Indeed: Grk. de, conj. he declared: Grk. phēmi, aor. See verse 58 above. The verb intends to convey concurrence. to them: pl. of Grk. autos, personal pronoun. You: Grk. humeis, pl. second person pronoun, used of Yeshua's inquisitors. say: Grk. legō, pres. NASB inserts "correctly" and NKJV has "rightly." Stern comments that "You say," has the same import here as the modern English idiom, "You said it!" that: Grk. hoti, conj. See verse 16 above. The conjunction functions as quotation marks for the following affirmation. I: Grk. egō, first person pronoun. AM: Grk. eimi, pres. A few versions translate egō eimi as the divine title "I Am" (AMPC, ISV, JUB). In the LXX egō eimi is predominately spoken by the God of Israel in reference to Himself, first in the name spoken to Moses, "I am who I am" (Ex 3:14). See the repeated affirmation to Isaiah (Isa 41:4; 43:10; 46:4; 47:8; 48:12; 51:12; 52:6). Yeshua could well have reaffirmed what he said to Jewish leaders the previous year during Sukkot, "Before Abraham was born I AM" (John 8:58). On that prior occasion his adversaries tried to stone him. That the chief priests understood him is clear from their strong reaction in the next verse. Peter will later make note of what Yeshua did not say: "while being reviled, was not reviling in return; while suffering, was not threatening" (1Pet 2:23). He did not impugn the high priest or utter threats of retribution as Paul eventually did after his arrest (Acts 23:3). 71 Then they said, "What further need have we of testimony? For we ourselves have heard it from his mouth." Reference: Matthew 26:65-66; 27:1; Mark 14:63-64; 15:1. Then: Grk. de, conj. they said: Grk. legō, aor., 3p-pl. Matthew and Mark say that the high priest made the following statement while tearing his clothes. The plural form here probably represents concurrence between Caiaphas and his deputy or between Caiaphas and Annas. What: Grk. tís, interrogative pronoun. See verse 23 above. further: Grk. eti, adv. See verse 47 above. need: Grk. chreia, state or experience of necessity; need. have we: Grk. echō, pres., 1p-pl. See verse 36 above. of testimony: Grk. marturia, attestation of a fact or truth; testimony or witness, especially in a legal context. The mention of testimony alludes to the fact that false witnesses were produced in the second hearing, claiming Yeshua said he could destroy the temple and rebuild it in three days (Matt 26:60-62; Mark 14:56-59). In the parallel passages this question is coupled with the accusation of blasphemy, even though speaking the truth is not blasphemy. For: Grk. gar, conj. See verse 2 above. we ourselves: pl. of Grk. autos, personal pronoun. have heard it: Grk. akouō, aor., 1p-pl., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. from: Grk. apo, prep. See verse 18 above. his: Grk. autos. mouth: Grk. stoma, the anatomical organ of the mouth and by implication declarations uttered by the mouth. As recorded in Matthew 26:27:1 and Mark 15:1 with Yeshua's firm declaration of his identity Caiaphas does not bother with a formal vote or postpone the hearing another day for Yeshua to produce defense witnesses. Normally a judicial body would conclude the hearing with a vote, accomplished by casting small polished stones into an urn. A dark stone signified a guilty verdict; a light stone, acquittal. This practice is mentioned by Paul (Acts 26:10). The editor of the Tractate Sanhedrin says that in the Small Sanhedrin which conducted its meetings while seated members would simply stand to vote (fn 25, Sanh. 5:1). However, Caiaphas does not call for a formal vote to be recorded, but a decision by acclamation, which does not necessarily mean unanimous. An overwhelming affirmative vocal vote could be manifested by cheers, shouts, or applause. So, he got the vote he wanted.
Works Cited ABP: The Apostolic Bible Polyglot, trans. Charles Van Der Pool. The Apostolic Press, 2006. LXX-English Interlinear. Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barclay: William Barclay, The Daily Study Bible Series. Revised Ed., 16 Vols. The Westminster Press, 1975-76. Barker: William P. Barker, Everyone In the Bible. Fleming H. Revell Co., 1966. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com. Bengel: Johann Albrecht Bengel (1687-1752), Gnomon of the New Testament (1742). 5 vols. Trans. by Marvin Vincent. T&T Clark, 1860. Online. Boyarin: Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ. The New Press, 2012. Bruce: F.F. Bruce, The Hard Sayings of Jesus. InterVarsity Press, 1983. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. Davies: W.D. Davies, Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology. rev. ed. Harper Torchbooks, 1967. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. DSB: Henry M. Morris (1918-2006), Defenders Study Bible. World Publishing Co., 1995. [KJV with notes and appendices by Dr. Morris.] Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (1883). New Updated Edition. Hendrickson Publishers, Inc., 1993. Also online. Edersheim-Temple: Alfred Edersheim (1825-1889), The Temple: It's Ministry and Services (1874). New Updated Edition. Hendrickson Publishers, Inc., 1994. Online. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary]. Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online. Flusser: David Flusser, The Sage from Galilee: Rediscovering Jesus' Genius. 4th ed. William B. Eerdmans Pub. Co., 2007. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com) Hirsch: Emil G. Hirsch, "Passover," Jewish Encyclopedia (1906). HTML 2002-2021. Jeremias: Joachim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975. Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. (NICNT) Leman: Derek Leman, A New Look at the Old Testament. Mt. Olive Press, 2006. Liefeld: Walter L. Liefeld, Luke. Vol. 8, Expositor's Bible Commentary, Software version 2.6. Zondervan Corp, 1989-1999. Lightfoot: John Lightfoot (1602-1675), Hebrew and Talmudical Exercitations upon Luke, A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), Vol. 3. Hendrickson Pub., 1989. Online. LSJ: Henry George Liddell and Robert Scott, An Intermediate Greek-English Lexicon (1889). rev. by Sir Henry Stuart Jones. Clarendon Press, 1940. Online. Lumby: J. Rawson Lumby (1831–1895), Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Metzger: Bruce Metzger, A Textual Commentary on the Greek New Testament. 2nd ed. United Bible Societies, 1994. Meyer: Heinrich August Wilhelm Meyer (1800-1873), Critical and Exegetical Commentary on the New Testament (1859). 21 vols. T&T Clark, 1880. Online. McClintock: John McClintock & James Strong, Cyclopedia of Biblical, Theological and Ecclesiastical Literature. Harper & Brothers, 1880. Online. Morris: Leon Morris, The Gospel According to John. William B. Eerdmans Pub. Co., 1971. (NICNT) Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. NIBD: Nelson's Illustrated Dictionary of the Bible. Herbert Lockyer, ed. Thomas Nelson Publishers, 1986. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on the Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005. Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (1889). Hendrickson Publishers, 2003. Online. TLV: Messianic Jewish Family Bible: Tree of Life Version. Messianic Jewish Family Bible Society, 2014. Vincent: Marvin R. Vincent (1834-1922), The Word Studies in the New Testament. 4 vols. Hendrickson Pub., 1886. Online. Young: Brad H. Young, Jesus: The Jewish Theologian. Hendrickson Pub., 1995. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2026 Blaine Robison. All rights reserved. |
