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Word Pictures in the New Testament - David Cox

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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Luke: Chapter 22].<br />

22:48 {With a kiss} (\phil•mati\). Instrumental case. Jesus<br />

challenges <strong>the</strong> act of Judas openly and calls it betrayal, but it<br />

did not stop him.<br />

22:49 {What would follow} (\to esomenon\). Article and <strong>the</strong> future<br />

middle participle of \eimi\, to be. {Shall we smite with a<br />

sword?} (\ei pataxomen en machair•i;\). Note \ei\ <strong>in</strong> a direct<br />

question like <strong>the</strong> Hebrew. Luke alone gives this question.<br />

Instrumental use of \en\. They had <strong>the</strong> two swords already<br />

mentioned (22:38).<br />

22:50 {His right ear} (\to ous autou to dexion\). Mark 14:47; Mt<br />

26:51 do not mention "right," but Luke <strong>the</strong> Physician does. Joh<br />

18:10 follows Luke <strong>in</strong> this item and also adds <strong>the</strong> names of Peter<br />

and of Malchus s<strong>in</strong>ce probably both were dead by that time and<br />

Peter would not be <strong>in</strong>volved <strong>in</strong> trouble.<br />

22:51 {Suffer us thus far} (\e•te he•s toutou\). Present active<br />

imperative of \ea•\, to allow. But <strong>the</strong> mean<strong>in</strong>g is not clear. If<br />

addressed to Peter and <strong>the</strong> o<strong>the</strong>r disciples it means that <strong>the</strong>y are<br />

to suffer this much of violence aga<strong>in</strong>st Jesus. This is probably<br />

<strong>the</strong> idea. If it is addressed to <strong>the</strong> crowd, it means that <strong>the</strong>y are<br />

to excuse Peter for his rash act. {He touched his ear and healed<br />

him} (\hapsamenos tou otiou iasato auton\). Whe<strong>the</strong>r Jesus picked<br />

up <strong>the</strong> piece of <strong>the</strong> ear and put it back is not said. He could<br />

have healed <strong>the</strong> wound without that. This miracle of surgery is<br />

given alone by Luke.<br />

22:52 {As aga<strong>in</strong>st a robber?} (\h•s epi l•ist•n;\). They were<br />

treat<strong>in</strong>g Jesus as if he were a bandit like Barabbas.<br />

22:53 {But this is your hour} (\all' haut• est<strong>in</strong> hum•n h• h•ra\).<br />

So Jesus surrenders. The moral value of his aton<strong>in</strong>g sacrifice on<br />

<strong>the</strong> Cross consists <strong>in</strong> <strong>the</strong> voluntar<strong>in</strong>ess of his death. He makes it<br />

clear that <strong>the</strong>y have taken undue advantage of him <strong>in</strong> this hour of<br />

secret prayer and had failed to seize him <strong>in</strong> public <strong>in</strong> <strong>the</strong><br />

temple. But "<strong>the</strong> power of darkness" (\h• exousia tou skotous\),<br />

had its turn. A better day will come. The might, authority of<br />

darkness.<br />

22:54 {Into <strong>the</strong> high priest's house} (\eis t•n oikian tou<br />

archiere•s\). Luke alone mentions "<strong>the</strong> house." Though it is<br />

implied <strong>in</strong> Mr 14:53; Mt 26:57. {Followed} (\•kolou<strong>the</strong>i\).<br />

Imperfect, was follow<strong>in</strong>g, as Mt 26:58; Joh 18:15. Curiously Mr<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/LU22.RWP.html (9 of 13) [28/08/2004 09:05:55 a.m.]

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