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Luke 22:39-49

On the Mount of Olives

22:39 Then 1  Jesus 2  went out and made his way, 3  as he customarily did, to the Mount of Olives, 4  and the disciples followed him. 22:40 When he came to the place, 5  he said to them, “Pray that you will not fall into temptation.” 6  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 7  this cup 8  away from me. Yet not my will but yours 9  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 10  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 11  22:45 When 12  he got up from prayer, he came to the disciples and found them sleeping, exhausted 13  from grief. 22:46 So 14  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 15 

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, 16  and the man named Judas, one of the twelve, was leading them. He walked up 17  to Jesus to kiss him. 18  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 19  22:49 When 20  those who were around him saw what was about to happen, they said, “Lord, should 21  we use our swords?” 22 

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

2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

3 tn Grk “went.”

4 sn See the note on the Mount of Olives in Luke 19:29.

5 sn Luke does not mention Gethsemane by name, but calls it simply the place.

6 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.

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

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

9 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

10 tn Grk “And being in anguish.”

11 tc Several important Greek mss (Ì75 א1 A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by Ë13. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*,2 D L Θ Ψ 0171 Ë1 Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44,” CBQ 45 (1983): 401-16.

sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

12 tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

14 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

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

16 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.”

17 tn Grk “drew near.”

18 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.

19 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.

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

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

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

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