The world seemed in arms against the greatest Lover of souls that had ever trod earth's soil. Satan entered the heart of Judas, for it was his hour, and he gathered all his strength for one last prodigious effort to overthrow the Son of man and thwart His sublime purpose of redemption. Judas, one of the inner circle, did not hesitate to choose thirty pieces of silver rather than love, purity, compassion, as they were incarnate in the Son of man. The religious leaders of the age also eagerly caught at their chance.
In the meanwhile the Lord girded Himself for the conflict by gathering to His heart the remainder of the apostolic band, though none of them really understood. The arrangement of the man with the waterpot was evidently to elude arrest during the supper, as Judas could not inform his accomplices beforehand of the selected supper room. Remember that Jesus asks each of us for the guest chamber of our heart! Ask Him, not to be as a wayfaring man who tarries for the night, but to abide always. [source]
Chapter Summary: Luke 22
1The leaders conspire against Jesus 3Satan prepares Judas to betray him 7The apostles prepare the Passover 19Jesus institutes his holy supper; 21covertly foretells of the traitor; 24rebukes the rest of his apostles from ambition; 31assures Peter his faith should not fail; 34and yet he should deny him thrice 39He prays in the mount, and sweats blood; 47is betrayed with a kiss; 50he heals Malchus' ear; 54he is thrice denied by Peter; 63shamefully abused; 66and confesses himself to be the Son of God
Greek Commentary for Luke 22:5
Were glad [εχαρησαν] Second aorist passive indicative of χαιρω chairō as in Mark 14:11. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing. [source]
Covenanted [συνετεντο] Second aorist indicative middle of συντιτημι suntithēmi An old verb to put together and in the middle with one another. In the N.T. outside of John 9:22 only in Luke (here and Acts 23:20; Acts 24:9). Luke only mentions “money” (αργυριον argurion), but not “thirty pieces” (Matthew 26:15). [source]
Reverse Greek Commentary Search for Luke 22:5
Matthew 26:47Let us go [αγωμεν] The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed.A great multitude (οχλος πολυς ochlos polus). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus. [source]
Matthew 26:47A great multitude [οχλος πολυς] The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus. [source]
Matthew 26:73They that stood by [οι εστωτες] The talk about Peter continued. Luke (Luke 22:59) states that the little while was about an hour. The bystanders came up to Peter and bluntly assert that he was “of a truth” His dialect (λαλια lalia) clearly revealed that he was a Galilean. The Galileans had difficulty with the gutterals and Peter‘s second denial had exposed him to the tormenting raillery of the loungers who continued to nag him. [source]
Mark 14:54Peter had followed him afar off [ο Πετρος απο μακροτεν ηκολουτησεν αυτωι] Here Mark uses the constative aorist (ηκολουτησεν ēkolouthēsen) where Matthew 26:58, and Luke 22:54 have the picturesque imperfect (ηκολουτει ēkolouthei), was following. Possibly Mark did not care to dwell on the picture of Peter furtively following at a distance, not bold enough to take an open stand with Christ as the Beloved Disciple did, and yet unable to remain away with the other disciples. [source]
Mark 14:69To them that stood by [τοις παρεστωσιν] This talk about Peter was overheard by him. “This fellow (ουτος houtos) is one of them.” So in Mark 14:70 the talk is directly to Peter as in Matthew 26:73, but in Luke 22:59 it is about him. Soon the bystanders (οι παρεστωτες hoi parestōtes) will join in the accusation to Peter (Mark 14:70; Matthew 26:73), with the specially pungent question in John 18:26 which was the climax. See notes on Matthew 26:69-75 for discussion of similar details. [source]
Luke 4:13For a season [ἄχρι καιροῦ] Peculiar to Luke. More strictly, until a convenient time; since Satan meant to assail him again, as he did in the person of Peter (Mark 8:33); by the Pharisees (John 8:40 sq.); and at Gethsemane. See Luke 22:53. [source]
Luke 22:4Captains [στρατηγοις] Leaders of the temple guards (Acts 4:1), the full title, “captains of the temple,” occurs in Luke 22:52.How he might deliver him unto them (το πως αυτοις παραδωι αυτον to pōs autois paradōi auton). The same construction as in Luke 22:2, the article το to with the indirect question and deliberative subjunctive second aorist active (παραδωι paradōi). [source]
Luke 22:59After the space of about one hour [διαστασης ωσει ωρας μιας] Genitive absolute with second aorist active participle feminine singular of διιστημι diistēmi This classical verb in the N.T. is used only by Luke (Luke 22:59; Luke 24:51; Acts 27:28). It means standing in two or apart, about an hour intervening. [source]
Luke 4:13For a season [αχρι καιρου] Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark 8:33), through the Pharisees (John 8:40.), besides Gethsemane (Luke 22:42,Luke 22:53).d [source]
Luke 5:7Help them [συλλαβεσται] Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24). [source]
Luke 22:38Lord, behold, here are two swords [κυριε ιδου μαχαιραι ωδε δυο] They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark 14:47; Matthew 26:51.; Luke 22:50.; John 18:10.). Then Jesus will say: “For all that take the sword shall perish with the sword” (Matthew 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: “It is enough” It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present. [source]
Luke 4:20Sat down [εκατισεν] Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7,2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Luke 4:20Were fastened on him [ησαν ατενιζοντες αυτωι] Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7,2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Luke 5:7Unto their partners [τοις μετεχοις] This word μετοχος metochos from μετεχω metechō to have with, means participation with one in common blessings (Hebrews 3:1,Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
John 18:12Took [συνέλαβον] Rev., better, seized. It is the technical word for arresting. Literally, took with them, of which there is a suggestion in the modern policeman's phrase, go along with me. Compare Luke 22:54. [source]
John 18:10Having a sword [εχων μαχαιραν] It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ‘s words about his peril. They had two swords or knives in the possession of the eleven according to Luke (Luke 22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: “Lord, shall we smite with the sword?” (Luke 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out For ωταριον ōtarion diminutive of ους ous see Mark 14:47 (only other N.T. example), another diminutive ωτιον ōtion in Matthew 26:51 (Mark 14:47; Luke 22:51). [source]
John 18:25Was standing and warming himself [ην εστως και τερμαινομενος] Two periphrastic imperfects precisely as in John 18:18, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (John 18:19-24) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour‘s interval (Luke 22:59). The question and answer are almost identical with John 18:17 and “put in a form which almost suggested that Peter should say ‹No‘” (Bernard), a favourite device of the devil in making temptation attractive. [source]
John 18:15Followed [ηκολουτει] Imperfect active of ακολουτεω akoloutheō “was following,” picturesque and vivid tense, with associative instrumental case τωι Ιησου tōi Iēsou Another disciple Correct text without article ο ho (genuine in John 18:16). Peter‘s companion was the Beloved Disciple, the author of the book (John 21:24). Was known unto the high priest Verbal adjective from γινωσκω ginōskō to know (Acts 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. “The account of what happened to Peter might well seem to be told from the point of view of the servants‘ hall” (Sanday, Criticism of the Fourth Gospel, p. 101). Entered in with Jesus Second aorist active indicative of the double compound συνεισερχομαι suneiserchomai old verb, in N.T. here and John 6:22. With associative instrumental case. Into the court It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mark 14:66 (Matthew 26:69; Luke 22:55). Apparently Annas had rooms in the official residence of Caiaphas. [source]
John 18:28They lead [αγουσιν] Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24,John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53,Mark 14:55-65; Matthew 26:57,Matthew 26:59-68; Luke 22:54,Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12,Mark 14:14; Luke 22:11,Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Acts 1:10Were looking steadfastly [ατενιζοντες ησαν] Periphrastic imperfect active of ατενιζω atenizō a late intensive verb (intensive α a and τεινω teinō to stretch). Common in Acts and also in Luke 4:20; Luke 22:56 as well as Acts 10:4, which see. [source]
Acts 1:16It was needful [εδει] Imperfect tense of the impersonal δει dei with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in Acts 1:20 (Psalm 69:25; Psalm 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2 Peter 1:21. His description of Judas as “guide” (οδηγου hodēgou) to those who seized (συλλαβουσιν sullabousin) Jesus is that of the base traitor that he was. This very verb occurs in Luke 22:54 of the arrest of Jesus. [source]
Acts 13:9Filled with the Holy Spirit [πιμπλημι] First aorist (ingressive) passive participle of ατενισας pimplēmi with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in Acts 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1 Corinthians 12:4-11) and also the special call of Paul by Christ (Acts 9:15; Acts 26:17.). Fastened his eyes (atenisas). As already in Luke 4:20; Luke 22:56; Acts 3:4,Acts 3:12; Acts 6:15; Acts 10:4. [source]
Acts 23:20Have agreed [συνετεντο] Second aorist middle indicative of συντιτημι suntithēmi old verb to join together, to agree. Already this form in Luke 22:5 which see. See also John 9:22; Acts 24:9. To bring down (οπως καταγαγηις hopōs katagagēis). Very words of the conspirators in Acts 23:15 as if the young man overheard. Second aorist active subjunctive of καταγω katagō with οπως hopōs in final clause, still used, but nothing like so common as ινα hina though again in Acts 23:23 (Robertson, Grammar, p. 985). As though thou wouldest inquire Just as in Acts 23:15 except that here μελλων mellōn refers to Lysias instead of to the conspirators as in Acts 23:15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not “absurd” as Page holds. [source]
Ephesians 2:6Made to sit with him [συνεκατισεν] First aorist active indicative of συνκατιζω sunkathizō old causative verb, but in N.T. only here and Luke 22:55. [source]
Revelation 10:11Thou must prophesy again [δει σε παλιν προπητευσαι] Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy In the case, in regard to as in John 12:16 (with γραπω graphō), not in the presence of (επι epi with genitive, Mark 13:9) nor against (επι epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
Greek Commentary for Luke 22:5
Second aorist passive indicative of χαιρω chairō as in Mark 14:11. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing. [source]
Second aorist indicative middle of συντιτημι suntithēmi An old verb to put together and in the middle with one another. In the N.T. outside of John 9:22 only in Luke (here and Acts 23:20; Acts 24:9). Luke only mentions “money” (αργυριον argurion), but not “thirty pieces” (Matthew 26:15). [source]
Reverse Greek Commentary Search for Luke 22:5
The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed.A great multitude (οχλος πολυς ochlos polus). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus. [source]
The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus. [source]
The talk about Peter continued. Luke (Luke 22:59) states that the little while was about an hour. The bystanders came up to Peter and bluntly assert that he was “of a truth” His dialect (λαλια lalia) clearly revealed that he was a Galilean. The Galileans had difficulty with the gutterals and Peter‘s second denial had exposed him to the tormenting raillery of the loungers who continued to nag him. [source]
Here Mark uses the constative aorist (ηκολουτησεν ēkolouthēsen) where Matthew 26:58, and Luke 22:54 have the picturesque imperfect (ηκολουτει ēkolouthei), was following. Possibly Mark did not care to dwell on the picture of Peter furtively following at a distance, not bold enough to take an open stand with Christ as the Beloved Disciple did, and yet unable to remain away with the other disciples. [source]
This talk about Peter was overheard by him. “This fellow (ουτος houtos) is one of them.” So in Mark 14:70 the talk is directly to Peter as in Matthew 26:73, but in Luke 22:59 it is about him. Soon the bystanders (οι παρεστωτες hoi parestōtes) will join in the accusation to Peter (Mark 14:70; Matthew 26:73), with the specially pungent question in John 18:26 which was the climax. See notes on Matthew 26:69-75 for discussion of similar details. [source]
Peculiar to Luke. More strictly, until a convenient time; since Satan meant to assail him again, as he did in the person of Peter (Mark 8:33); by the Pharisees (John 8:40 sq.); and at Gethsemane. See Luke 22:53. [source]
Leaders of the temple guards (Acts 4:1), the full title, “captains of the temple,” occurs in Luke 22:52.How he might deliver him unto them (το πως αυτοις παραδωι αυτον to pōs autois paradōi auton). The same construction as in Luke 22:2, the article το to with the indirect question and deliberative subjunctive second aorist active (παραδωι paradōi). [source]
Genitive absolute with second aorist active participle feminine singular of διιστημι diistēmi This classical verb in the N.T. is used only by Luke (Luke 22:59; Luke 24:51; Acts 27:28). It means standing in two or apart, about an hour intervening. [source]
Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark 8:33), through the Pharisees (John 8:40.), besides Gethsemane (Luke 22:42, Luke 22:53).d [source]
Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24). [source]
They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark 14:47; Matthew 26:51.; Luke 22:50.; John 18:10.). Then Jesus will say: “For all that take the sword shall perish with the sword” (Matthew 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: “It is enough” It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present. [source]
Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke 5:3; Matthew 5:1; Mark 4:1; Acts 16:13).Were fastened on him (ησαν ατενιζοντες αυτωι ēsan atenizontes autōi). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb ατενιζω atenizō occurs in Aristotle and the Septuagint. It is from the adjective ατενης atenēs and that from τεινω teinō to stretch, and copulative or intensive α a not α a privative. The word occurs in the N.T. here and in Luke 22:56, ten times in Acts, and in 2 Corinthians 3:7, 2 Corinthians 3:13. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience. [source]
This word μετοχος metochos from μετεχω metechō to have with, means participation with one in common blessings (Hebrews 3:1, Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
Rev., better, seized. It is the technical word for arresting. Literally, took with them, of which there is a suggestion in the modern policeman's phrase, go along with me. Compare Luke 22:54. [source]
It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ‘s words about his peril. They had two swords or knives in the possession of the eleven according to Luke (Luke 22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: “Lord, shall we smite with the sword?” (Luke 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out For ωταριον ōtarion diminutive of ους ous see Mark 14:47 (only other N.T. example), another diminutive ωτιον ōtion in Matthew 26:51 (Mark 14:47; Luke 22:51). [source]
Two periphrastic imperfects precisely as in John 18:18, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (John 18:19-24) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour‘s interval (Luke 22:59). The question and answer are almost identical with John 18:17 and “put in a form which almost suggested that Peter should say ‹No‘” (Bernard), a favourite device of the devil in making temptation attractive. [source]
Imperfect active of ακολουτεω akoloutheō “was following,” picturesque and vivid tense, with associative instrumental case τωι Ιησου tōi Iēsou Another disciple Correct text without article ο ho (genuine in John 18:16). Peter‘s companion was the Beloved Disciple, the author of the book (John 21:24). Was known unto the high priest Verbal adjective from γινωσκω ginōskō to know (Acts 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. “The account of what happened to Peter might well seem to be told from the point of view of the servants‘ hall” (Sanday, Criticism of the Fourth Gospel, p. 101). Entered in with Jesus Second aorist active indicative of the double compound συνεισερχομαι suneiserchomai old verb, in N.T. here and John 6:22. With associative instrumental case. Into the court It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mark 14:66 (Matthew 26:69; Luke 22:55). Apparently Annas had rooms in the official residence of Caiaphas. [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Periphrastic imperfect active of ατενιζω atenizō a late intensive verb (intensive α a and τεινω teinō to stretch). Common in Acts and also in Luke 4:20; Luke 22:56 as well as Acts 10:4, which see. [source]
Imperfect tense of the impersonal δει dei with the infinitive clause (first aorist passive) and the accusative of general reference as a loose subject. Peter here assumes that Jesus is the Messiah and finds scripture illustrative of the treachery of Judas. He applies it to Judas and quotes the two passages in Acts 1:20 (Psalm 69:25; Psalm 109:8). The Holy Spirit has not yet come upon them, but Peter feels moved to interpret the situation. He feels that his mind is opened by Jesus (Luke 24:45). It is a logical, not a moral, necessity that Peter points out. Peter here claims the Holy Spirit as speaking in the scriptures as he does in 2 Peter 1:21. His description of Judas as “guide” (οδηγου hodēgou) to those who seized (συλλαβουσιν sullabousin) Jesus is that of the base traitor that he was. This very verb occurs in Luke 22:54 of the arrest of Jesus. [source]
First aorist (ingressive) passive participle of ατενισας pimplēmi with the genitive case. A special influx of power to meet this emergency. Here was a cultured heathen, typical of the best in Roman life, who called forth all the powers of Paul plus the special help of the Holy Spirit to expose the wickedness of Elymas Barjesus. If one wonders why the Holy Spirit filled Paul for this emergency rather than Barnabas, when Barnabas was named first in Acts 13:2, he can recall the sovereignty of the Holy Spirit in his choice of agents (1 Corinthians 12:4-11) and also the special call of Paul by Christ (Acts 9:15; Acts 26:17.). Fastened his eyes (atenisas). As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
As already in Luke 4:20; Luke 22:56; Acts 3:4, Acts 3:12; Acts 6:15; Acts 10:4. [source]
Second aorist middle indicative of συντιτημι suntithēmi old verb to join together, to agree. Already this form in Luke 22:5 which see. See also John 9:22; Acts 24:9. To bring down (οπως καταγαγηις hopōs katagagēis). Very words of the conspirators in Acts 23:15 as if the young man overheard. Second aorist active subjunctive of καταγω katagō with οπως hopōs in final clause, still used, but nothing like so common as ινα hina though again in Acts 23:23 (Robertson, Grammar, p. 985). As though thou wouldest inquire Just as in Acts 23:15 except that here μελλων mellōn refers to Lysias instead of to the conspirators as in Acts 23:15. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not “absurd” as Page holds. [source]
First aorist active indicative of συνκατιζω sunkathizō old causative verb, but in N.T. only here and Luke 22:55. [source]
Used by John only in Revelation, here and Revelation 19:15. Compare Matthew 26:31; Mark 14:27; Luke 22:49, Luke 22:50; Acts 12:7, Acts 12:23. [source]
Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy In the case, in regard to as in John 12:16 (with γραπω graphō), not in the presence of (επι epi with genitive, Mark 13:9) nor against (επι epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]