^22:47While he was still speaking, suddenly a crowd appeared,¹¹⁸ and the man named Judas, one of the twelve, was leading them. He walked up¹¹⁹ to Jesus to kiss him.¹²⁰^22:48But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?”¹²¹^22:49When¹²² those who were around him saw what was about to happen, they said, “Lord, should¹²³ we use our swords?”¹²⁴^22:50Then¹²⁵ one of them¹²⁶ struck the high priest’s slave,¹²⁷ cutting off his right ear. ^22:51But Jesus said,¹²⁸ “Enough of this!” And he touched the man’s¹²⁹ ear and healed¹³⁰ him. ^22:52Then¹³¹ Jesus said to the chief priests, the officers of the temple guard,¹³² and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?¹³³^22:53Day after day when I was with you in the temple courts,¹³⁴ you did not arrest me.¹³⁵ But this is your hour,¹³⁶ and that of the power¹³⁷ of darkness!”

Jesus’ Condemnation and Peter’s Denials

^22:54Then¹³⁸ they arrested¹³⁹ Jesus,¹⁴⁰ led him away, and brought him into the high priest’s house.¹⁴¹ But Peter was following at a distance. ^22:55When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. ^22:56Then a slave girl,¹⁴² seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” ^22:57But Peter¹⁴³ denied it: “Woman,¹⁴⁴ I don’t know¹⁴⁵ him!” ^22:58Then¹⁴⁶ a little later someone else¹⁴⁷ saw him and said, “You are one of them too.” But Peter said, “Man,¹⁴⁸ I am not!” ^22:59And after about an hour still another insisted,¹⁴⁹ “Certainly this man was with him, because he too is a Galilean.”¹⁵⁰^22:60But Peter said, “Man, I don’t know what you’re talking about!” At that moment,¹⁵¹ while he was still speaking, a rooster crowed.¹⁵²^22:61Then¹⁵³ the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord,¹⁵⁴ how he had said to him, “Before a rooster crows today, you will deny me three times.” ^22:62And he went outside and wept bitterly.¹⁵⁵

^22:63Now¹⁵⁶ the men who were holding Jesus¹⁵⁷ under guard began to mock him and beat him. ^22:64They¹⁵⁸ blindfolded him and asked him repeatedly,¹⁵⁹ “Prophesy! Who hit you?”¹⁶⁰^22:65They also said many other things against him, reviling¹⁶¹ him.

^22:66When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law.¹⁶² Then¹⁶³ they led Jesus¹⁶⁴ away to their council¹⁶⁵^22:67and said, “If¹⁶⁶ you are the Christ,¹⁶⁷ tell us.” But he said to them, “If¹⁶⁸ I tell you, you will not¹⁶⁹ believe, ^22:68and if¹⁷⁰ I ask you, you will not¹⁷¹ answer. ^22:69But from now on¹⁷² the Son of Man will be seated at the right hand¹⁷³ of the power¹⁷⁴ of God.” ^22:70So¹⁷⁵ they all said, “Are you the Son of God,¹⁷⁶ then?” He answered¹⁷⁷ them, “You say¹⁷⁸ that I am.” ^22:71Then¹⁷⁹ they said, “Why do we need further testimony? We have heard it ourselves¹⁸⁰ from his own lips!”¹⁸¹

Read in Logos

Footnotes

118 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.”
119 Grk “drew near.”
120 Many (D Θ f13 700 as well as several versional ) 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 lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.
121 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.
122 Here δέ (de) has not been translated.
123 The direct question using “if” in Greek is not unusual ( §440.3).
124 “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35–38. One individual did not wait for the answer.
125 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
126 One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
127 See the note on the word “slave” in .
128 Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
129 Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
130 When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27–36).
131 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
132 This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, stratēgos tou hierou), 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.
133 Or “a revolutionary.” This term can refer to one who stirs up rebellion: λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus ( 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).
134 Grk “in the temple.”
135 Grk “lay hands on me.”
136 Or “your time.”
137 Or “authority,” “domain.”
138 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
139 Or “seized” (L&N 37.109).
140 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
141 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.
142 The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
143 Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legōn) is redundant and has not been translated.
144 Woman was a polite form of address (see γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
145 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.”
146 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
147 In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
148 Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
149 Grk “insisted, saying.” The participle λέγων (legōn) is redundant in English and has not been translated here.
150 According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
151 Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
152 A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at .
153 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
154 “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. , ).
155 When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
156 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
157 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
158 Here καί (kai) has not been translated because of differences between Greek and English style.
159 The verb ἐπηρώτων (epērōtōn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
160 Grk “Who is the one who hit you?” Who hit you? This is a variation of one of three ancient games that involved blindfolds.
161 Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
162 Or “and the scribes.” See the note on the phrase “experts in the law” in .
163 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
164 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
165 Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
166 This is a first class condition in the Greek text.
167 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
168 This is a third class condition in the Greek text. Jesus had this experience already in 20:1–8.
169 The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
170 This is also a third class condition in the Greek text.
171 The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
172 From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
173 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.
174 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.
175 Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
176 The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
177 Grk “He said to them.”
178 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.”
179 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
180 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.
181 Grk “from his own mouth” (an idiom).