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Luke 22:47-53

Context
Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, 1  and the man named Judas, one of the twelve, was leading them. He walked up 2  to Jesus to kiss him. 3  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 4  22:49 When 5  those who were around him saw what was about to happen, they said, “Lord, should 6  we use our swords?” 7  22:50 Then 8  one of them 9  struck the high priest’s slave, 10  cutting off his right ear. 22:51 But Jesus said, 11  “Enough of this!” And he touched the man’s 12  ear and healed 13  him. 22:52 Then 14  Jesus said to the chief priests, the officers of the temple guard, 15  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 16  22:53 Day after day when I was with you in the temple courts, 17  you did not arrest me. 18  But this is your hour, 19  and that of the power 20  of darkness!”

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

2 tn Grk “drew near.”

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

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

5 tn Here δέ (de) has not been translated.

6 tn The direct question using “if” in Greek is not unusual (BDF §440.3).

7 snShould we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

10 tn See the note on the word “slave” in 7:2.

11 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

12 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

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

14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

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

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

17 tn Grk “in the temple.”

18 tn Grk “lay hands on me.”

19 tn Or “your time.”

20 tn Or “authority,” “domain.”



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