translation_id: net-engnet

book_id: LUK

label: NET study note

text: The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts ( Exod 12:1-20; 23:15; 34:18 ; Deut 16:1-8 ).


text: The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.


text: The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23 .


text: The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.


text: Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4 ; Zech 11:12-13 ).


text: Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.


text: This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see ). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people ( m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14 ). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.


text: Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.


text: Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you .


text: The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.


text: Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled . This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.


text: The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37 .


text: Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).


text: Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37 . Jesus awaits celebration with the arrival of full kingdom blessing.


text: The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.


text: Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31 . Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.


text: The one who betrays me. Jesus knows about Judas and what he has done.


text: The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.


text: Jesus’ death has been determined as a part of God’s plan ( Acts 2:22-24 ).


text: The title ‘ benefactor ,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).


text: And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.


text: Jesus’ example of humble service, as one who serves , shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17 .


text: With the statement “ I grant to you a kingdom ” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.


text: The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.


text: This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.


text: Satan has demanded permission to put them to the test. The idiom “ sift (someone) like wheat ” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.


text: Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.


text: That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.


text: Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.


text: The confidence Peter has in private ( Lord, I am ready… ) will wilt under the pressure of the public eye.


text: That is, Peter’s denials will happen before the sun rises.


text: Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.


text: This refers back to 9:3 and 10:3-4 . The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.


text: This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44 .


text: Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51 .


text: It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.


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


text: Luke does not mention Gethsemane by name, but calls it simply the place .


text: 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.


text: 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.


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


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


text: 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 ).


text: 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 .


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


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


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


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


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


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


text: In Mark 14:69 , the same slave girl made the charge. So apparently Peter was being identified by a variety of people.


text: According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean .


text: When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.


text: Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.


text: From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.


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


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


text: The members of the council understood the force of the claim and asked Jesus about another title, Son of God .


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


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