Bible Heaven/Bible Heaven.iso/robertsn/rwp-lu/lu22.rwp

Text File | 1993-03-13 | 27KB | 527 lines

22:1 {The Passover} (\pascha\) Both names (unleavened bread and
passover) are used here as in #Mr 14:1|. Strictly speaking the
passover was Nisan 14 and the unleavened bread 15-21. This is the
only place in the N.T. where the expression "the feast of
unleavened bread" (common in LXX, #Ex. 23:15|, etc.) occurs, for
#Mr 14:1| has just "the unleavened bread." #Mt 26:17| uses
unleavened bread and passover interchangeably. {Drew nigh}
(\êggizen\). Imperfect active. #Mr 14:1; Mt 26:2| mention "after
two days" definitely.

22:2 {Sought} (\ezêtoun\). Imperfect active of \zêteô\, were
seeking, conative imperfect. {How they might put him to death}
(\to pôs anelôsin auton\). Second aorist active deliberative
subjunctive (retained in indirect question) of \anaireô\, to take
up, to make away with, to slay. Common in Old Greek. Luke uses it
so here and in #23:32| and eighteen times in the Acts, a
favourite word with him. Note the accusative neuter singular
article \to\ with the whole clause, "as to the how, etc." {For
they feared} (\ephobounto gar\). Imperfect middle describing the
delay of the "how." The triumphal entry and the temple speeches
of Jesus had revealed his tremendous power with the people,
especially the crowds from Galilee at the feast. They were afraid
to go on with their plan to kill him at the feast.

22:3 {Satan entered into Judas} (\eisêlthen eis Ioudan\).
Ingressive aorist active indicative. Satan was now renewing his
attack on Jesus suspended temporarily (#Lu 4:13|) "until a good
chance." He had come back by the use of Simon Peter (#Mr 8:33; Mt
16:23|). The conflict went on and Jesus won ultimate victory (#Lu
10:18|). Now Satan uses Judas and has success with him for Judas
allowed him to come again and again (#Joh 13:27|). Judas
evidently opened the door to his heart and let Satan in. Then
Satan took charge and he became a devil as Jesus said (#Joh
6:70|). This surrender to Satan in no way relieves Judas of his
moral responsibility.

22:4 {Went away} (\apelthôn\). Second aorist active participle of
\aperchomai\. He went off under the impulse of Satan and after
the indignation over the rebuke of Jesus at the feast in Simon's
house (#Joh 12:4-6|). {Captains} (\stratêgois\). Leaders of the
temple guards (#Ac 4:1|), the full title, "captains of the
temple," occurs in verse #52|. {How he might deliver him unto
them} (\to pôs autois paradôi auton\). The same construction as
in verse #2|, the article \to\ with the indirect question and
deliberative subjunctive second aorist active (\paradôi\).

22:5 {Were glad} (\echarêsan\). Second aorist passive indicative
of \chairô\ as in #Mr 14:11|. Ingressive aorist, a natural
exultation that one of the Twelve had offered to do this thing.
{Covenanted} (\sunethento\). Second aorist indicative middle of
\suntithêmi\. An old verb to put together and in the middle with
one another. In the N.T. outside of #Joh 9:22| only in Luke (here
and #Ac 23:20; 24:9|). Luke only mentions "money" (\argurion\),
but not "thirty pieces" (#Mt 26:15|).

22:6 {Consented} (\exômologêsen\). Old verb, but the ancients
usually used the simple form for promise or consent rather than
the compound. This is the only instance of this sense in the N.T.
It is from \homologos\ (\homos\, same, and \legô\, to say), to
say the same thing with another and so agree. {Opportunity}
(\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old
word, but in the N.T. only here and parallel passage #Mt 26:16|.
{In the absence of the multitude} (\ater ochlou\). \Ater\ is an
old preposition, common in the poets, but rare in prose. Also in
verse #35|. It means "without," "apart from," like \chôris\. The
point of Judas was just this. He would get Jesus into the hands
of the Sanhedrin during the feast in spite of the crowd. It was
necessary to avoid tumult (#Mt 26:5|) because of the popularity
of Jesus.

22:7 {The day of unleavened bread came} (\êlthen hê hêmera tôn
azumôn\). The day itself came, not simply was drawing nigh (verse
#1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14
which began at sunset. Luke is a Gentile and this fact must be
borne in mind. The lamb must be slain by the head of the family
(#Ex 12:6|). The controversy about the day when Christ ate the
last passover meal has already been discussed (#Mt 26:17; Mr
14:12|). The Synoptics clearly present this as a fact. Jesus was
then crucified on Friday at the passover or Thursday (our time)
at the regular hour 6 P.M. (beginning of Friday). The five
passages in John (#13:1f.; 13:27; 18:28; 19:14; 19:31|) rightly
interpreted teach the same thing as shown in my _Harmony of the
Gospels for Students of the Life of Christ_ (pp.279-284).

22:8 {Peter and John} (\Petron kai Iôanên\). #Mr 14:13| has only
"two" while #Mt 26:17| makes the disciples take the initiative.
The word passover in this context is used either of the meal, the
feast day, the whole period (including the unleavened bread).
"Eat the passover" can refer to the meal as here or to the whole
period of celebration (#Joh 18:28|).

22:9 {Where wilt thou that we make ready?} (\Pou theleis
hetoimasômen;\). Deliberative first aorist active subjunctive
without \hina\ after \theleis\, perhaps originally two separate
questions.

22:10 {When you are entered} (\eiselthontôn humôn\). Genitive
absolute. {Meet you} (\sunantêsei humin\). An old verb \sunantaô\
(from \sun\, with, and \antaô\, to face, \anti\) with associative
instrumental (\humin\). See on »Mr 14:13| about the "man bearing
a pitcher of water."

22:11 {Goodman of the house} (\oikodespotêi\). Master of the
house as in #Mr 14:14; Mt 10:25|. A late word for the earlier
\despotês oikou\. {I shall eat} (\phagô\). Second aorist
futuristic (or deliberative) subjunctive as in #Mr 14:14|.

22:12 {And he} (\k'akeinos\). \Kai\ and \ekeinos\ (\crasis\)
where #Mr 14:15| has \kai autos\. Literally, And that one. See on
Mark for rest of the verse.

22:13 {He had said} (\eirêkei\). Past perfect active indicative
of \eipon\ where #Mr 14:16| has \eipen\ (second aorist).

22:14 {Sat down} (\anepesen\). Reclined, fell back (or up).
Second aorist active of \anapiptô\.

22:15 {With desire I have desired} (\epithumiâi epethumêsa\). A
Hebraism common in the LXX. Associative instrumental case of
substantive and first aorist active indicative of same like a
cognate accusative. Peculiar to Luke is all this verse. See this
idiom in #Joh 3:29; Ac 4:17|. {Before I suffer} (\pro tou me
pathein\). Preposition \pro\ with articular infinitive and
accusative of general reference, "before the suffering as to me."
\Pathein\ is second aorist active infinitive of \paschô\.

22:16 {Until it be fulfilled} (\heôs hotou plêrôthêi\). First
aorist passive subjunctive of \plêroô\ with \heôs\ (\hotou\), the
usual construction about the future. It seems like a Messianic
banquet that Jesus has in mind (cf. #14:15|).

22:17 {He received a cup} (\dexamenos potêrion\). This cup is a
diminutive of \potêr\. It seems that this is still one of the
four cups passed during the passover meal, though which one is
uncertain. It is apparently just before the formal introduction
of the Lord's Supper, though he gave thanks here also
(\eucharistêsas\). It is from this verb \eucharisteô\ (see also
verse #19|) that our word Eucharist comes. It is a common verb
for giving thanks and was used also for "saying grace" as we call
it.

22:18 {The fruit of the vine} (\tou genêmatos tês ampelou\). So
#Mr 14:25; Mt 26:29| and not \oinos\ though it was wine
undoubtedly. But the language allows anything that is "the fruit
of the vine." {Come} (\elthêi\). Second aorist active subjunctive
with \heôs\ as in verse #16|. Here it is the consummation of the
kingdom that Jesus has in mind, for the kingdom had already come.

22:19 {Which is given for you} (\to huper humôn didomenon\). Some
MSS. omit these verses though probably genuine. The correct text
in #1Co 11:24| has "which is for you," not "which is broken for
you." It is curious to find the word "broken" here preserved and
justified so often, even by Easton in his commentary on Luke, p.
320. {In remembrance of me} (\eis tên emên anamnêsin\). Objective
use of the possessive pronoun \emên\, not the subjective. {This
do} (\touto poieite\). Present active indicative, repetition,
keep on doing this.

22:20 {After the supper} (\meta to deipnêsai\). Preposition
\meta\ and the accusative articular infinitive. The textual
situation here is confusing, chiefly because of the two cups
(verses #17,20|). Some of the documents omit the latter part of
verse #19| and all of verse #20|. It is possible, of course, that
this part crept into the text of Luke from #1Co 11:24f|. But, if
this part is omitted, Luke would then have the order reversed,
the cup before the bread. So there are difficulties whichever
turn one takes here with Luke's text whether one cup or two cups.
{The New Covenant} (\he kainê diathêkê\). See on »Mt 26:28; Mr
14:24| for "covenant." Westcott and Hort reject "new" there, but
accept it here and in #1Co 11:25|. See on »Lu 5:38| for
difference between \kainê\ and \nea\. "The ratification of a
covenant was commonly associated with the shedding of blood; and
what was written in blood was believed to be indelible"
(Plummer). {Poured out} (\ekchunnomenon\). Same word in #Mr
14:24; Mt 26:28| translated "shed." Late form present passive
participle of \ekchunnô\ of \ekcheô\, to pour out.

22:21 {That betrayeth} (\tou paradidontos\). Present active
participle, actually engaged in doing it. The hand of Judas was
resting on the table at the moment. It should be noted that Luke
narrates the institution of the Lord's Supper before the exposure
of Judas as the traitor while Mark and Matthew reverse this
order.

22:22 {As it hath been determined} (\kata to hôrismenon\).
Perfect passive participle of \horizô\, to limit or define, mark
off the border, our "horizon." But this fact does not absolve
Judas of his guilt as the "woe" here makes plain.

22:23 {Which of them it was} (\to tis ara eiê ex autôn\). Note
the article \to\ with the indirect question as in verses #2,4|.
The optative \eiê\ here is changed from the present active
indicative \estin\, though it was not always done, for see
\dokei\ in verse #24| where the present indicative is retained.
They all had their hands on the table. Whose hand was it?

22:24 {Contention} (\philoneikia\). An old word from
\philoneikos\, fond of strife, eagerness to contend. Only here in
the N.T. {Greatest} (\meizôn\). Common use of the comparative as
superlative.

22:25 {Have lordship over} (\kurieuousin\). From \kurios\. Common
verb, to lord it over. {Benefactors} (\euergetai\). From \eu\ and
\ergon\. Doer of good. Old word. Here only in the N.T. Latin
Benefactor is exact equivalent.

22:26 {Become} (\ginesthô\). Present middle imperative of
\ginomai\. Act so. True greatness is in service, not in rank.

22:27 {But I} (\Egô de\). Jesus dares to cite his own conduct,
though their leader, to prove his point and to put a stop to
their jealous contention for the chief place at this very feast,
a wrangling that kept up till Jesus had to arise and give them
the object lesson of humility by washing their feet (#Joh
13:1-20|).

22:28 {In my temptations} (\en tois peirasmois mou\). Probably
"trials" is better here as in #Jas 1:2| though temptations
clearly in #Jas 1:13ff|. This is the tragedy of the situation
when Jesus is facing the Cross with the traitor at the table and
the rest chiefly concerned about their own primacy and dignity.

22:29 {And I appoint unto you} (\k'agô diatithêmai humin\). They
had on the whole been loyal and so Jesus passes on to them
(\diathêmai\ verb from which \diathêkê\ comes).

22:30 {And ye shall sit} (\kathêsesthe\). But Westcott and Hort
read in the text \kathêsthe\ (present middle subjunctive with
\hina\). The picture seems to be that given in #Mt 19:28| when
Jesus replied to Peter's inquiry. It is not clear how literally
this imagery is to be taken. But there is the promise of honour
for the loyal among these in the end.

22:31 {Asked to have you} (\exêitêsato\). First aorist indirect
middle indicative of \exaiteô\, an old verb to beg something of
one and (middle) for oneself. Only here in the N.T. The verb is
used either in the good or the bad sense, but it does not mean
here "obtained by asking" as margin in Revised Version has it.
{That he might sift you} (\tou siniasai\). Genitive articular
infinitive of purpose. First aorist active infinitive of
\siniazô\, to shake a sieve, to sift, from \sinion\, a winnowing
fan. Later word. Here only in the N.T.

22:32 {That thy faith fail not} (\hina mê eklipêi he pistis
mou\). Second aorist active subjunctive of purpose with \hina\
after \edeêthên\ ({I prayed}) of \ekleipô\, old verb. Our word
_eclipse_ is this word. Evidently Jesus could not keep Satan from
attacking Peter. He had already captured Judas. Did he not
repeatedly attack Jesus? But he could and did pray for Peter's
faith and his praying won in the end, though Peter stumbled and
fell. {And do thou} (\kai su\). The words single out Peter
sharply. {Once thou hast turned again} (\pote epistrepsas\).
First aorist active participle of \epistrephô\, common verb to
turn to, to return. But the use of this word implied that Peter
would fall though he would come back and "strengthen thy
brethren."

22:33 {To prison and to death} (\eis phulakên kai eis thanaton\).
Evidently Peter was not flattered by the need of Christ's earnest
prayers for his welfare and loyalty. Hence this loud boast.

22:34 {Until thou shalt thrice deny that thou knowest me} (\heôs
tris me aparnêsêi eidenai\). "Thrice" is in all four Gospels here
for they all give this warning to Peter (#Mr 14:30; Mt 26:34; Lu
22:34; Joh 18:38|). Peter will even deny knowing Jesus
(\eidenai\).

22:35 {Without purse} (\ater ballantiou\). Money bag or purse.
Old word, but in the N.T. only in Luke (#10:4; 12:33; 22:35ff.|).
{Wallet} (\pêras\). See on »Mt 10:10|. {Lacked ye anything} (\mê
tinos husterêsate;\). Answer No expected (\outhenos\ below).
Ablative case after \hustereô\.

22:36 {Buy a sword} (\agorasatô machairan\). This is for defence
clearly. The reference is to the special mission in Galilee (#Lu
9:1-6; Mr 6:6-13; Mt 9:35-11:1|). They are to expect persecution
and bitter hostility (#Joh 15:18-21|). Jesus does not mean that
his disciples are to repel force by force, but that they are to
be ready to defend his cause against attack. Changed conditions
bring changed needs. This language can be misunderstood as it was
then.

22:38 {Lord, behold, here are two swords} (\kurie idou machairai
hôde duo\). 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
(#Mr 14:47; Mt 26:51f.; Lu 22:50f.; Joh 18:10f.|). Then Jesus
will say: "For all that take the sword shall perish with the
sword" (#Mt 26:52|). Clearly Jesus did not mean his language even
about the sword to be pressed too literally. So he said: "It is
enough" (\Hikanon estin\). 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.

22:39 {As his custom was} (\kata to ethos\). According to the
custom (of him). It was because Judas knew the habit of Jesus of
going to Gethsemane at night that he undertook to betray him
without waiting for the crowd to go home after the feast.

22:40 {At the place} (\epi tou topou\). The place of secret
prayer which was dear to Jesus. {Pray that ye enter not into
temptation} (\proseuchesthe mê eiselthein eis peirasmon\). "Keep
on praying not to enter (ingressive aorist infinitive, not even
once) into temptation." It is real "temptation" here, not just
"trial." Jesus knew the power of temptation and the need of
prayer. These words throw a light on the meaning of his language
in #Mt 6:13|. Jesus repeats this warning in verse #46|.

22:41 {About a stone's throw} (\hôsei lithou bolên\). Accusative
of extent of space. Luke does not tell of leaving eight disciples
by the entrance to Gethsemane nor about taking Peter, James, and
John further in with him. {Kneeled down} (\theis ta gonata\).
Second aorist active participle from \tithêmi\. #Mr 14:35| says
"fell on the ground" and #Mt 26:39| "fell on his face." All could
be true at different moments. {Prayed} (\prosêucheto\). Imperfect
middle, was praying, kept on praying.

22:42 {If thou be willing} (\ei boulei\). This condition is in
the first petition at the start. {Be done} (\ginesthô\). Present
middle imperative, keep on being done, the Father's will.

22:43 {An angel} (\aggelos\). The angels visited Jesus at the
close of the three temptations at the beginning of his ministry
(#Mt 4:11|). Here the angel comes during the conflict.

22:44 {In an agony} (\en agôniâi\). It was conflict, contest from
\agôn\. An old word, but only here in the N.T. Satan pressed
Jesus harder than ever before. {As it were great drops of blood}
(\hôsei thromboi haimatos\). Thick, clotted blood. An old word
(\thromboi\) common in medical works, but here only in the N.T.
This passage (verses #43,44|) is absent from some ancient
documents. Aristotle speaks of a bloody sweat as does
Theophrastus.

22:45 {Sleeping for sorrow} (\koimômenous apo tês lupês\). Luke
does not tell of the three turnings of Jesus to the trusted three
for human sympathy.

22:46 {Why sleep ye?} (\Ti katheudete;\). This reproach Luke
gives, but not the almost bitter details in #Mr 14:37-42; Mt
26:40-46|).

22:47 {Went before them} (\proêrcheto\). Imperfect middle. Judas
was leading the band for he knew the place well (#Joh 18:2|).

22:48 {With a kiss} (\philêmati\). Instrumental case. Jesus
challenges the act of Judas openly and calls it betrayal, but it
did not stop him.

22:49 {What would follow} (\to esomenon\). Article and the future
middle participle of \eimi\, to be. {Shall we smite with a
sword?} (\ei pataxomen en machairêi;\). Note \ei\ in a direct
question like the Hebrew. Luke alone gives this question.
Instrumental use of \en\. They had the two swords already
mentioned (#22:38|).

22:50 {His right ear} (\to ous autou to dexion\). #Mark 14:47; Mt
26:51| do not mention "right," but Luke the Physician does. #Joh
18:10| follows Luke in this item and also adds the names of Peter
and of Malchus since probably both were dead by that time and
Peter would not be involved in trouble.

22:51 {Suffer us thus far} (\eâte heôs toutou\). Present active
imperative of \eaô\, to allow. But the meaning is not clear. If
addressed to Peter and the other disciples it means that they are
to suffer this much of violence against Jesus. This is probably
the idea. If it is addressed to the crowd, it means that they are
to excuse Peter for his rash act. {He touched his ear and healed
him} (\hapsamenos tou otiou iasato auton\). Whether Jesus picked
up the piece of the ear and put it back is not said. He could
have healed the wound without that. This miracle of surgery is
given alone by Luke.

22:52 {As against a robber?} (\hôs epi lêistên;\). They were
treating Jesus as if he were a bandit like Barabbas.

22:53 {But this is your hour} (\all' hautê estin humôn hê hôra\).
So Jesus surrenders. The moral value of his atoning sacrifice on
the Cross consists in the voluntariness of his death. He makes it
clear that they have taken undue advantage of him in this hour of
secret prayer and had failed to seize him in public in the
temple. But "the power of darkness" (\hê exousia tou skotous\),
had its turn. A better day will come. The might, authority of
darkness.

22:54 {Into the high priest's house} (\eis tên oikian tou
archiereôs\). Luke alone mentions "the house." Though it is
implied in #Mr 14:53; Mt 26:57|. {Followed} (\êkolouthei\).
Imperfect, was following, as #Mt 26:58; Joh 18:15|. Curiously #Mr
14:54| has the aorist.

22:55 {When they had kindled a fire} (\periapsantôn pur\).
Genitive absolute, first aorist active participle of \periaptô\,
an old verb, but here only in the N.T. Kindle around, make a good
fire that blazes all over. It was April and cool at night. The
servants made the fire. {And had sat down together} (\kai
sunkathisantôn\). Genitive absolute again. Note \sun-\
(together), all had taken seats around the fire. {Peter sat in
the midst of them} (\ekathêto ho Petros mesos autôn\). Imperfect
tense, he was sitting, and note \mesos\, nominative predicate
adjective with the genitive, like #Joh 1:26|, good Greek idiom.

22:56 {In the light} (\pros to phôs\). Facing (\pros\) the light,
for the fire gave light as well as heat. #Mr 14:65| has "warming
himself in the light," John (#Joh 18:18,25|) "warming himself."
{Looking steadfastly} (\atenisasa\). Favourite word in Luke
(#4:20|, etc.) for gazing steadily at one. {This man also} (\kai
houtos\). As if pointing to Peter and talking about him. The
other Gospels (#Mr 14:67; Mt 26:69; Joh 18:25|) make a direct
address to Peter. Both could be true, as she turned to Peter.

22:57 {I know him not} (\ouk oida auton\). Just as Jesus had
predicted that he would do (#Lu 22:34|).

22:58 {After a little while another} (\meta brachu heteros\). #Mt
26:71| makes it after Peter had gone out into the porch and
mentions a maid as speaking as does #Mr 14:69|, while here the
"other" (\heteros\) is a man (masculine gender). It is almost
impossible to co-ordinate the three denials in the four accounts
unless we conceive of several joining in when one led off. This
time Peter's denial is very blunt, "I am not."

22:59 {After the space of about one hour} (\diastasês hôsei hôras
mias\). Genitive absolute with second aorist active participle
feminine singular of \diistêmi\. This classical verb in the N.T.
is used only by Luke (#22:59; 24:51; Ac 27:28|). It means
standing in two or apart, about an hour intervening. {Confidently
affirmed} (\diischurizeto\). Imperfect middle, he kept affirming
strongly. An old verb (\dia, ischurizomai\), to make oneself
strong, to make emphatic declaration. In the N.T. only here and
#Ac 12:15|. {For he is a Galilean} (\kai gar Galilaios estin\).
#Mt 26:73| makes it plain that it was his speech that gave him
away, which see.

22:60 {I know not what thou sayest} (\ouk oida ho legeis\). Each
denial tangles Peter more and more. {While he yet spake} (\eti
lalountos autou\). Genitive absolute. Peter could hear the
crowing all right.

22:61 {The Lord turned} (\strapheis ho kurios\). Second aorist
passive participle of \strephô\, coming verb. Graphic picture
drawn by Luke alone. {Looked upon Peter} (\eneblepsen tôi
Petrôi\). Ingressive aorist active indicative of \enblepô\, an
old and vivid verb, to glance at. {Remembered} (\hupemnêsthê\).
First aorist passive indicative of \hupomimnêskô\, common verb to
remind one of something (\hupo\ giving a suggestion or hint). The
cock crowing and the look brought swiftly back to Peter's mind
the prophecy of Jesus and his sad denials. The mystery is how he
had forgotten that warning.

22:62 {And he went out and wept bitterly} (\kai exelthôn exô
eklausen pikrôs\). A few old Latin documents omit this verse
which is genuine in #Mt 26:75|. It may be an insertion here from
there, but the evidence for the rejection is too slight. It is
the ingressive aorist (\eklausen\), he burst into tears. "Bitter"
is a common expression for tears in all languages and in all
hearts.

22:63 {That held} (\hoi sunechontes\). See on »8:45; 19:43| for
this verb \sunechô\. Here alone in the N.T. for holding a
prisoner (holding together). The servants or soldiers, not the
Sanhedrin. {Mocked} (\enepaizon\). Imperfect active, were
mocking, inchoative, began to mock, to play like boys. {And beat
him} (\derontes\). Present active participle of \derô\, to flay,
tan, or hide. Literally, "beating."

22:64 {Blindfolded} (\perikalupsantes\). First aorist active
participle of \perikaluptô\, old verb, to put a veil around. In
the N.T. only here and #Mr 14:65|. See #Mr 14:65; Mt 26:67f.| for
further discussion.

22:65 {Many other things} (\hetera polla\). These are just
samples.

22:66 {As soon as it was day} (\hôs egeneto hêmera\). #Mr 15:1|
(#Mt 27:1|) has "morning." {The assembly of the people} (\to
presbuterion tou laou\). The technical word for "the eldership"
(from \presbuteros\, an old man or elder) or group of the elders
composing the Sanhedrin. The word occurs in the LXX for the
Sanhedrin. In the N.T. occurs only here and #Ac 22:5| of the
Sanhedrin. In #1Ti 4:14| Paul uses it of the elders in a church
(or churches). The Sanhedrin was composed of the elders and
scribes and chief priests (#Mr 15:1|) and all three groups are at
this meeting. Luke's language (both chief priests and scribes,
\te ... kai\) seems to apply the word \presbuterion\ to the whole
Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were
nearly equally represented. {Into their council} (\eis to
sunedrion autôn\). The place of the gathering is not given, but
Jesus was led into the council chamber.

22:67 {If thou art the Christ} (\Ei su ei ho Christos\). The
Messiah, they mean. The condition is the first class, assuming it
to be true. {If I tell you} (\Ean humin eipô\). Condition of the
third class, undetermined, but with likelihood of being
determined. This is the second appearance of Jesus before the
Sanhedrin merely mentioned by #Mr 15:1; Mt 27:1| who give in
detail the first appearance and trial. Luke merely gives this
so-called ratification meeting after daybreak to give the
appearance of legality to their vote of condemnation already
taken (#Mr 14:64; Mt 26:66|). {Ye will not believe} (\ou mê
pisteusête\). Double negative with the aorist subjunctive,
strongest possible negative. So as to verse #68|.

22:69 {The Son of man} (\ho huios tou anthrôpou\). Jesus really
answers their demand about "the Messiah" by asserting that he is
"the Son of man" and they so understand him. He makes claims of
equality with God also which they take up.

22:70 {Art thou the Son of God?} (\Su oun ei ho huios tou
theou;\). Note how these three epithets are used as practical
equivalents. They ask about "the Messiah." Jesus affirms that he
is the Son of Man and will sit at the right hand of the power of
God. They take this to be a claim to be the Son of God (both
humanity and deity). Jesus accepts the challenge and admits that
he claims to be all three (Messiah, the Son of man, the Son of
God). {Ye say} (\Humeis legete\). Just a Greek idiom for "Yes"
(compare "I am" in #Mr 14:62| with "Thou has said" in #Mt
26:64|).

22:71 {For we ourselves have heard} (\autoi gar êkousamen\). They
were right if Jesus is not what he claimed to be. They were
eternally wrong for he is the Christ, the Son of man, the Son of
God. They made their choice and must face Christ as Judge.