Jesus Arrested
Luke 22:47-53
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Luke.22.47 - Details
Original Text
Morphology
- Ετι: ADV
- αυτου: PRON,gen,sg,m
- λαλουντος: VERB,pres,act,part,gen,sg,masc
- ιδου: PART
- οχλος: NOUN,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- λεγομενος: PART,pres,pass,nom,sg,m
- Ιουδας: NOUN,nom,sg,m
- εις: PREP
- των: ART,gen,pl,m
- δωδεκα: NUM,acc,pl,m
- προηρχετο: VERB,impf,mid,ind,3,sg
- αυτους: PRON,acc,pl,m
- και: CONJ
- ηγγισεν: VERB,aor,act,ind,3,sg
- τω: ART,dat,sg,m
- Ιησου: NOUN,gen,sg,m
- φιλησαι: VERB,aor,act,inf
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 26:47-50 (verbal): Matthew records the same scene: Judas leads a crowd, approaches Jesus and gives him a kiss as the sign for arrest; wording and sequence closely parallel Luke's account.
- Mark 14:43-46 (verbal): Mark likewise describes Judas arriving with those sent by the chief priests, giving Jesus a kiss to identify him, and the subsequent seizure—parallel language and detail to Luke 22:47.
- John 18:2-5 (structural): John depicts Judas leading a detachment to the garden to arrest Jesus and identifying him to the soldiers; while John omits the kiss motif here, the episode's structure and Judas's role correspond to Luke's narrative.
- Psalm 41:9 (allusion): The theme of betrayal by a close companion ('My own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me') serves as Old Testament background alluded to in New Testament reflections on Judas's betrayal.
Alternative generated candidates
- While he was still speaking, a crowd came, and the one called Judas, one of the Twelve, was at their head.
- While he was still speaking, a crowd came, and the man called Judas—one of the twelve—went ahead of them.
Luke.22.48 - Details
Original Text
Morphology
- Ιησους: NOUN,nom,sg,m
- δε: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Ιουδα: PRON,dat,sg,3+NOUN,voc,sg,m
- φιληματι: NOUN,dat,sg,n
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- παραδιδως: VERB,aor,act,part,nom,sg,m
Parallels
- Matthew 26:49-50 (verbal): Judas approaches Jesus and gives him a kiss as the sign of betrayal; Jesus rebukes him (Matthew records Jesus saying, 'Friend, do what you came for'), closely paralleling Luke's question about betraying the Son of Man with a kiss.
- Mark 14:44-45 (verbal): Mark describes Judas giving a prearranged sign—'Whomsoever I shall kiss'—and then kissing Jesus; the verbal and narrative details closely mirror Luke's account of the kiss and betrayal.
- John 13:26-27 (thematic): John identifies Judas as the betrayer at the Last Supper (giving him the sop) and links Judas's action to satanic influence, highlighting the theme of intimate betrayal by a close disciple that culminates in the kiss in the arrest narratives.
- Psalm 41:9 (allusion): 'Even my close friend in whom I trusted... has turned against me'—an Old Testament expression of treachery by an intimate companion cited/echoed in the New Testament (cf. John 13:18) and thematically undergirds the betrayal motif in Luke 22:48.
- John 18:4-6 (structural): John's arrest scene (Jesus stepping forward, asking 'Whom do you seek?' and identifying himself) provides a complementary structural parallel to Luke's arrest narrative—different details (no kiss) but similar dynamics of Jesus' control and the disciples' betrayal.
Alternative generated candidates
- Jesus said to him, 'Judas, are you betraying the Son of Man with a kiss?'
- Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"
Luke.22.49 - Details
Original Text
Morphology
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- δε: CONJ
- οι: ART,nom,pl,m
- περι: PREP
- αυτον: PRON,acc,sg,m
- το: ART,acc,sg,n
- εσομενον: VERB,fut,mid/pass,ptc,acc,sg,n
- ειπαν·Κυριε: VERB,aor,act,ind,3,pl
- ει: VERB,pres,act,ind,2,sg
- παταξομεν: VERB,fut,act,ind,1,pl
- εν: PREP
- μαχαιρη: NOUN,dat,sg,f
Parallels
- Matthew 26:51 (verbal): At Jesus' arrest a disciple draws a sword and strikes the servant of the high priest—narrative parallel to the disciples' question about striking with a sword.
- Matthew 26:52 (thematic): Jesus rebukes violent defense ('all who take up the sword will perish by the sword'), addressing the very impulse expressed in Luke 22:49.
- Mark 14:47 (verbal): Mark records the same incident of a disciple striking the high priest's servant, paralleling Luke's account of the disciples' readiness to use a sword.
- John 18:10-11 (verbal): John specifies Peter cutting off Malchus' ear and Jesus' command to put away the sword and accept his fate, complementing the question in Luke 22:49.
- Luke 22:36-38 (structural): Earlier in Luke Jesus tells the disciples to buy swords and they reply 'It is enough,' which provides immediate contextual background for their offer to use a sword in 22:49.
Alternative generated candidates
- When those who were with him saw what was about to happen, they said, 'Lord, shall we strike with the sword?'
- When those who were with him saw what would follow, they asked, "Lord, shall we strike with the sword?"
Luke.22.50 - Details
Original Text
Morphology
- και: CONJ
- επαταξεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τις: PRON,nom,sg,?
- εξ: PREP
- αυτων: PRON,gen,pl,m
- του: ART,gen,sg,n
- αρχιερεως: NOUN,gen,sg,m
- τον: ART,acc,sg,m
- δουλον: NOUN,acc,sg,m
- και: CONJ
- αφειλεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- ους: PRON,acc,pl,m
- αυτου: PRON,gen,sg,m
- το: ART,acc,sg,n
- δεξιον: ADJ,acc,sg,n
Parallels
- Matthew 26:51-52 (verbal): Same incident — a disciple strikes the high priest’s servant and Jesus rebukes violence, telling the disciple to put away his sword.
- Mark 14:47 (verbal): Parallel narrative reporting that one of those standing nearby struck the servant of the high priest, cutting off his ear.
- John 18:10-11 (verbal): John names Peter and the servant (Malchus) and records Peter cutting off the servant’s ear and Jesus’ command to put the sword away.
- Luke 22:51 (structural): Immediate Lukan continuation: Jesus heals the servant’s ear, highlighting Jesus’ rejection of violent defense and his compassion in the arrest scene.
Alternative generated candidates
- And one of them struck the servant of the high priest and cut off his right ear.
- And one of them struck the servant of the high priest and cut off his right ear.
Luke.22.51 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν·Εατε: VERB,aor,act,ind,3,sg + VERB,aor,act,imp,2,sg
- εως: CONJ
- τουτου·και: DEM,gen,sg,m + CONJ
- αψαμενος: VERB,aor,mid,ptcp,nom,m,sg
- του: ART,gen,sg,n
- ωτιου: NOUN,gen,sg,n
- ιασατο: VERB,aor,mid,ind,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- Luke 22:50 (structural): Immediate narrative context: reports that one of those with Jesus struck the high priest's servant and cut off his ear, setting up Jesus' subsequent touch and healing in 22:51.
- Matthew 26:51-54 (structural): Synoptic parallel recounting Peter cutting off the servant's ear and Jesus' rebuke of violence; Matthew records the incident and Jesus' words but does not mention the healing touch.
- Mark 14:47 (structural): Another synoptic parallel of the arrest scene describing the servant's ear being cut off; like Matthew and John, Mark omits the explicit healing detail found in Luke.
- John 18:10-11 (structural): John's account names Peter and the servant (Malchus) and preserves Peter's act and Jesus' command to sheathe the sword; it parallels the overall event though it does not describe the ear being healed.
- Mark 7:33-35 (thematic): Thematic parallel highlighting Jesus' practice of healing by touch specifically involving the ears: Jesus puts his fingers into a deaf man's ears and heals him, resonating with Luke's 'touched his ear and healed him.'
Alternative generated candidates
- But Jesus said, 'No more of this!' He touched his ear and healed him.
- But Jesus answered, "No more of this!" and he touched the man's ear and healed him.
Luke.22.52 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- προς: PREP
- τους: ART,acc,pl,m
- παραγενομενους: PART,aor,mp,acc,pl,m
- επ᾽αυτον: PREP+PRON,acc,sg,3,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- στρατηγους: NOUN,acc,pl,m
- του: ART,gen,sg,n
- ιερου: NOUN,gen,sg,n
- και: CONJ
- πρεσβυτερους·Ως: NOUN,acc,pl,m
- επι: PREP
- ληστην: NOUN,acc,sg,m
- εξηλθατε: VERB,aor,act,ind,2,pl
- μετα: PREP
- μαχαιρων: NOUN,gen,pl,f
- και: CONJ
- ξυλων: NOUN,gen,pl,n
Parallels
- Mark 14:48 (verbal): Mark records an almost identical rebuke—'Have you come out as against a robber, with swords and clubs?'—serving as a close verbal parallel to Luke's wording and context.
- Matthew 26:55 (verbal): Matthew preserves the same indictment about coming out 'as against a robber' with weapons and links it to Jesus' public teaching in the temple, paralleling Luke's rebuke in both phrase and setting.
- John 18:3 (thematic): John describes a cohort and officers armed with lanterns and weapons who come to arrest Jesus; thematically parallels Luke's emphasis on an armed arresting party.
- Luke 22:38 (structural): Earlier in Luke's narrative the disciples mention having 'two swords' and Jesus replies 'It is enough,' creating a structural and narrative link to the appearance of swords and clubs at the arrest.
Alternative generated candidates
- Then Jesus said to the chief priests and the captains of the temple and the elders who had come against him, 'Have you come out as against a robber, with swords and clubs?'
- Then Jesus said to the chief priests, the officers of the temple, and the elders who had come against him, "Have you come out as against a robber, with swords and clubs?
Luke.22.53 - Details
Original Text
Morphology
- καθ᾽ημεραν: ADV
- οντος: PART,pres,act,gen,sg,m
- μου: PRON,gen,sg,1
- μεθ᾽υμων: PREP+PRON,gen,pl,2
- εν: PREP
- τω: ART,dat,sg,m
- ιερω: NOUN,dat,sg,n
- ουκ: PART,neg
- εξετεινατε: VERB,aor,act,ind,2,pl
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- επ᾽εμε·αλλ᾽αυτη: PREP+PRON,acc,sg,1;CONJ;DEM,nom,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- υμων: PRON,gen,pl,2
- η: ART,nom,sg,f
- ωρα: NOUN,nom,sg,f
- και: CONJ
- η: ART,nom,sg,f
- εξουσια: NOUN,dat,sg,f
- του: ART,gen,sg,n
- σκοτους: NOUN,gen,sg,n
Parallels
- Mark 14:49 (verbal): Mark contains the nearly identical line: Jesus rebukes the arresting party for not seizing him during his daily teaching in the temple and then says, 'But this is your hour, and the power of darkness' (parallel wording and function).
- Matthew 26:55-56 (verbal): Matthew records a closely related rebuke ('When I was daily with you in the temple you did not stretch out your hands against me') and links the arrest to fulfillment of Scripture and the disciples' flight—serving the same narrative role as Luke's remark.
- John 13:27 (allusion): John describes Satan entering Judas at the last supper, providing the Johannine counterpart to Luke's attribution of the arrest's agency to the 'power of darkness'—an explanation of Judas' role in the betrayal.
- Luke 22:3 (thematic): Earlier in Luke's narrative Satan 'entered' Judas Iscariot; this internal Luke cross-reference ties Judas' betrayal directly to the 'power of darkness' Jesus names in 22:53.
Alternative generated candidates
- 'Day after day I was with you in the temple, teaching, and you did not seize me. But this is your hour, and the power of darkness.'
- When I was day by day with you in the temple you did not lay hands on me; but this is your hour, and the power of darkness."
While he was still speaking, a crowd came, and the one called Judas, one of the Twelve, was at their head.
He approached Jesus to kiss him. Jesus said to him, 'Judas, are you betraying the Son of Man with a kiss?'
When those who were near him saw what was coming, they said, 'Lord, shall we strike with the sword?' And one of them struck the servant of the high priest and cut off his right ear. But Jesus said, 'No more of this!' And he touched his ear and healed him.
Then Jesus said to the chief priests, the officers of the temple guard, and the elders who had come against him, 'Have you come out as against a robber, with swords and clubs?'
'When I was with you day after day in the temple you did not lay hands on me. But this is your hour, and the power of darkness.'