Luke 22:46

Luk 22:46. Ἀναστάντες, rise up and pray) This posture of the body, therefore, is suited for overcoming drowsiness.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 22:46 . ἀναστάντες προσεύχεσθε : Jesus rose up from prayer. He bids His disciples rise up to prayer, as if suggesting an attitude that would help them against sleep. ἵνα , etc.: again a warning against temptation, but no word of reproach to Peter or the rest, as in parallels.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(46) Why sleep ye?—St. Luke is here briefer than the other two records, and omits the three-fold prayer and warning, and the words, half-permissive and half of veiled reproof, which bade the disciples at last to “sleep on and take their rest.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. Why sleep ye?] “Simon, sleepest thou? Were ye so unable to watch with me a single hour?” Mat_26:40; Mar_14:37. The second time He does not seem to have spoken to them. The third time He knew that it was too late. The object of their watching had now ceased, for He heard the tramp of men in the distance, and saw the glare of their torches; and therefore it was with a tender irony that He said, ‘Sleep on now and take your rest’ (as far as any help which you can render to Me is concerned), but ‘Rise, let us be going,’ for now sleep will be alike impossible to us all.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And while he yet spake,.... The above words to his disciples,

behold a multitude. The Persic version adds, "of Jews, with arrows, swords, and spears"; but the multitude consisted partly of Roman soldiers, and partly of the officers of the chief priests:

and he that was called Judas: and sometimes Iscariot, to distinguish him from another Judas, who also was of the number of the apostles:

one of the twelve; disciples of Christ, whom he had chosen, called, and ordained:

went before them; as their guide, to show them where Jesus was, and to point him out unto them; see Act 1:16

and drew near unto Jesus to kiss him; that being the signal he had given them, by which they should know him. The Syriac version here adds, "for this sign he had given to them, whomsoever I shall kiss, the same is he": and so likewise the Persic and Ethiopic versions, adding also this, "lay hold upon him"; but the whole seems to be transcribed from Mat 26:48.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

Ver. 46. See Mat 26:47; Mar 14:43; Joh 18:3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

46. τί καθεύδετε; Mat 26:40; Mar 14:37. The second time He does not seem to have spoken to them. The third time He knew that it was too late. The object of their watching had now ceased, for He heard the tramp of men in the distance, and saw the glare of their torches; and therefore it was with a tender irony that He said, ‘Sleep on now and take your rest’ (as far as any help which you can render to Me is concerned), but ‘Rise, let us be going,’ for now sleep will be alike impossible to us all.

προσεύχεσθε ἵνα μή. Not “pray lest” (as in A. V[386]) but “pray that ye enter not” (as in R. V[387]).

[386] A. V. Authorised Version.

[387] R. V. Revised Version.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46. Τί καθεύδετε ; The special address to Peter is omitted.

προσεύχεσθε ἵνα μή . All three assign this to the first return from prayer. No words are recorded of the second, and Lk. omits both it and the third. These movements are some evidence as to Christ’s human knowledge. Would He have come to the disciples, without waking them (as seems on the second occasion to have been the case), had He known beforehand that they were asleep? And does not εὑρίσκεν, which is in all three, almost imply that until He came He did not know, as in the case of the barren fig tree (Mar 11:13)?

ἵνα μή . “That … not” (Wic. RV.) rather than “lest” (Tyn. Gen. Rhem. AV.). Comp. ver. 40, where the constr. is equivalent, although not identical. In both places we have the pres. imperat. of continuous prayer.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.