Lukas 22:39-44

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 

Lukas 22:47-51

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹²  and the man named Judas, one of the twelve, was leading them. He walked up ¹³  to Jesus to kiss him. ¹⁴  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ¹⁵  22:49 When ¹⁶  those who were around him saw what was about to happen, they said, “Lord, should ¹⁷  we use our swords?” ¹⁸  22:50 Then ¹⁹  one of them ²⁰  struck the high priest’s slave, ²¹  cutting off his right ear. 22:51 But Jesus said, ²²  “Enough of this!” And he touched the man’s ²³  ear and healed ²⁴  him.

[22:39]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ³ tn Grk “went.”

[22:39]  ⁴ sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ⁵ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  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.

[22:42]  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.

[22:42]  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.

[22:42]  ⁹ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ¹⁰ tn Grk “And being in anguish.”

[22:44]  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 ˹³. 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 ˹ 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.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:47]  ¹² 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.”

[22:47]  ¹³ tn Grk “drew near.”

[22:47]  ¹⁴ 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.

[22:48]  ¹⁵ 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.

[22:49]  ¹⁶ tn Here δέ (de) has not been translated.

[22:49]  ¹⁷ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹⁸ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ²⁰ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ²¹ tn See the note on the word “slave” in 7:2.

[22:51]  ²² tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ²³ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²⁴ 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).