Luke 22:6

22:6 when the crowds weren’t around: This was because of Jesus’ popularity among the people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 22:6 . ἐξωμολόγησε , he agreed, spopondit , for which the Greeks used the simple verb. The active of ἐξομ . occurs here only in N.T. ἄτερ ὄχλου , without a crowd, the thing above all to be avoided. ἄτερ is a poetic word in Greek authors; here and in Luk 22:35 only in N.T.

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

Without tumult, unwitting to the people which used to follow him: and therefore indeed they watched their time, when they knew he was alone in the garden.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

in the absence, &c.--(See Mat 26:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. And he promised] That is, to do it - εξωμολογησε: or, He accepted the proposal. See Wakefield.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) In the absence of the multitude.—The marginal reading, without a tumult, is perhaps nearer to the meaning of the original.

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

6. sought opportunity] Doubtless he was baffled at first by the entire and unexpected seclusion which Jesus observed on the Wednesday and Thursday.

in the absence of the multitude] Rather, without a mob; ἄτερ is poetic, and only occurs here and in Luk_22:35.

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 he promised,.... He undertook to deliver him into their hands; he laid himself under obligation to do it; he faithfully promised he would. The Arabic version renders it, he gave thanks; for the money he received, being well pleased he had made such a bargain; and so the word here used sometimes signifies; and indeed commonly either to confess; or to give thanks, in which latter sense it is used, in Mat 11:25 but here rather it is to be understood in the sense of promising:

and sought opportunity; the two days following before the passover:

to betray him unto them in the absence of the people: when they were gone from him, and he was alone; but found no opportunity of doing it this way, which they had agreed upon with him, and he had promised, until the night of the passover, when he was alone in the garden with his disciples.

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

6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

Ver. 6. And he promised] εξωμολογησε, by mutual stipulation (saith Beza), wherein the one asketh, Dost thou promise to do such a thing the other answereth, I do promise. Like as of old it was, Credis? Credo. Abrenuncias? Abrenuncio. Believest thou? I do believe. Forsakest thou? I do forsake.

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.

6. ἐξωμολόγησεν. ‘He consented.’ The aor. and imperfect imply that he at once accepted their terms and began to look out for an opportunity to fulfil his bargain.

ἐζήτει εὐκαιρίαν. Doubtless he was baffled at first by the entire and unexpected seclusion which Jesus observed on the Wednesday and Thursday.

ἄτερ ὄχλου. ‘Without a mob’; ἄτερ is poetic, and only occurs here and in Luk 22:35.

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.

6.] The words συνεθ. and ἐξωμολ. here seem clearly to imply that the money was not now paid, but afterwards, when the treachery was accomplished;—see note on Mat 26:15.

ἄτερ ὄχλ. = καταμόνας Theophyl., or perhaps χωρὶς θορύβου,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. ἄτερ ὄχλου. Either “without a crowd” or “without tumult.” Comp. Mat 26:5. Contrast ματὰ ὄχλου, Act 24:18. In bibl. Grk. the poetical word ἄτερ occurs only here, ver. 35, and 2 Mac. 12:15. Very possibly the priests had intended to wait the feast was over before arresting Jesus. The offer of Judas induced them to make the attempt before the feast began.

Keim rightly rejects with decision the theory that the betrayal by Judas is not history, but a Christian fiction personifying in Judas the Jewish people. That Christians should invent so appalling a crime for an Apostle is quite beyond belief. The crime of Judas is in all four Gospels and in the Acts, is emphasized by Christ’s foreknowledge of it. Speculations as to other causes of it besides the craving for money are not very helpful: but the motives may easily have been complex.

The well-known difficulty as to the time of the Last Supper and of our Lord’s death cannot be conclusively solved with our present knowledge. But the difficulty is confined to the day of the month. All four accounts agree with the generally accepted belief that Jesus was crucified on a Friday. In the Synoptists this Friday seems to be the 15th Nisan. Jn. (13:1, 29, 18:28, 19:14, 31) clearly intimates that it was the 14th. and we shall probably do rightly in abiding by his statements and seeing whether the others can be brought into harmony with it. This is perhaps most easily done by ding. in accordance with Jewish reckoning, the evening of the 13th as the beginning of the 14th. All, therefore, that is said to have taken place “on first day of unleavened bread” may have taken place after sunset on what we should call 13th. It seems improbable that the priests and their officials would go to a Jesus at the very time when the whole nation was celebrating the Paschal meal. It is more easy to believe that Jesus celebrated Paschal meal before the usual time, viz. on the Jewish 14th, but before midnight and some twenty hours before the usual time for slaughtering the lambs, at which time He was dying or dead upon the cross.

Professor D. Chwolson of Petersburg has made a new attempt at a solution in a recently published essay, Das letzte Passamahl Christi und der Tag seines Todes; Mémoire de l’ Académie Impériale des Sciences, 7c Serie, tome 41. No. 1. A criticism in the Guardian, June 28, 1893, tends to show that it leaves the crucial question just where it was. A later contribution is that of G. M. Sermeria. Le Jour de la Mort de Jésus; Rev. bibl. I, 1896.

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

Promised [εξωμολογησεν] . See on Mt 3:6; Mt 11:25. The idea is that of an open and fair consent or pledge.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.