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Luke 22:1–6 describes the chief priests and scribes' plot to kill Jesus in collaboration with Judas Iscariot. This scene is also depicted in Mark 14:1–2, 10–11 and Matthew 26:1-5, 14–16. Henry Alford notes that Matthew's account is the more complete and refers to Luke's account as "a mere compendium of what took place". [6]
They show when the passage is taken in context (Luke 22:36-38), Jesus is also aware of fulfilling prophecy and makes a surprising statement that two swords are "enough." [2] Then He said to them, “But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
Even though the incident of the servant's ear being cut off is recorded in all four gospels, Matthew 26:51; Mark 14:47; Luke 22:51; and John 18:10–11; the servant and the disciple are named as Malchus and Simon Peter only in John. Only Luke records that Jesus healed the servant.
The International Critical Commentary (or ICC) is a series of commentaries in English on the text of the Old Testament and New Testament. It is currently published by T&T Clark , now an imprint of Bloomsbury Publishing .
Luke 24:36 omitted – Alexandrian text-type: Westcott and Hort 1881, Westcott and Hort / [NA27 and UBS4 variants] 1864–94, Tischendorf 8th Edition, Nestle 1904 [65] ὁ Ἰησοῦς (Jesus) – Byz: Stephanus Textus Receptus 1550, Scrivener's Textus Receptus 1894, RP Byzantine Majority Text 2005, Greek Orthodox Church [65] Luke 24:36
Christ on the Mount of Olives. Luke 22:43–44 is a passage in the Gospel of Luke describing Jesus' anguish in the Garden and prayer, after which he receives strength from an angel, on the Mount of Olives prior to his betrayal and arrest.
In summary, the two-source hypothesis proposes that Matthew and Luke used Mark for its narrative material as well as for the basic structural outline of chronology of Jesus' life; and that Matthew and Luke use a second source, Q (from German Quelle, "source"), not extant, for the sayings (logia) found in both of them but not in Mark. [5]