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(A)“You know that in two days’ time it will be Passover, and the Son of Man will be handed over to be crucified.” [a]Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas, (B)and they consulted together to arrest Jesus by treachery and put him to death. But they said, “Not during the festival,[b] that there may not be a riot among the people.”

The Anointing at Bethany.[c]

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Footnotes

  1. 26:3 Caiaphas was high priest from A.D. 18 to 36.
  2. 26:5 Not during the festival: the plan to delay Jesus’ arrest and execution until after the festival was not carried out, for according to the synoptics he was arrested on the night of Nisan 14 and put to death the following day. No reason is given why the plan was changed.
  3. 26:6–13 See notes on Mk 14:3–9 and Jn 12:1–8.

VII. The Passion Narrative[a]

Chapter 22

The Conspiracy Against Jesus. (A)Now the feast of Unleavened Bread, called the Passover,[b] was drawing near, (B)and the chief priests and the scribes were seeking a way to put him to death, for they were afraid of the people.

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Footnotes

  1. 22:1–23:56a The passion narrative. Luke is still dependent upon Mark for the composition of the passion narrative but has incorporated much of his own special tradition into the narrative. Among the distinctive sections in Luke are: (1) the tradition of the institution of the Eucharist (Lk 22:15–20); (2) Jesus’ farewell discourse (Lk 22:21–38); (3) the mistreatment and interrogation of Jesus (Lk 22:63–71); (4) Jesus before Herod and his second appearance before Pilate (Lk 23:6–16); (5) words addressed to the women followers on the way to the crucifixion (Lk 23:27–32); (6) words to the penitent thief (Lk 23:39–41); (7) the death of Jesus (Lk 23:46, 47b–49). Luke stresses the innocence of Jesus (Lk 23:4, 14–15, 22) who is the victim of the powers of evil (Lk 22:3, 31, 53) and who goes to his death in fulfillment of his Father’s will (Lk 22:42, 46). Throughout the narrative Luke emphasizes the mercy, compassion, and healing power of Jesus (Lk 22:51; 23:43) who does not go to death lonely and deserted, but is accompanied by others who follow him on the way of the cross (Lk 23:26–31, 49).
  2. 22:1 Feast of Unleavened Bread, called the Passover: see note on Mk 14:1.

Session of the Sanhedrin. 45 Now many of the Jews who had come to Mary and seen what he had done began to believe in him.(A) 46 But some of them went to the Pharisees and told them what Jesus had done. 47 So the chief priests and the Pharisees convened the Sanhedrin and said, “What are we going to do? This man is performing many signs.(B) 48 If we leave him alone, all will believe in him, and the Romans will come[a] and take away both our land and our nation.” 49 (C)But one of them, Caiaphas, who was high priest that year,[b] said to them, “You know nothing, 50 nor do you consider that it is better for you that one man should die instead of the people, so that the whole nation may not perish.” 51 He did not say this on his own, but since he was high priest for that year, he prophesied that Jesus was going to die for the nation, 52 and not only for the nation, but also to gather into one the dispersed children of God.[c] 53 So from that day on they planned to kill him.(D)

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Footnotes

  1. 11:48 The Romans will come: Johannine irony; this is precisely what happened after Jesus’ death.
  2. 11:49 That year: emphasizes the conjunction of the office and the year. Actually, Caiaphas was high priest A.D. 18–36. The Jews attributed a gift of prophecy, sometimes unconscious, to the high priest.
  3. 11:52 Dispersed children of God: perhaps the “other sheep” of Jn 10:16.