Luke 22:4

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Luke 22:4 in Multiple Translations

Berean Standard Bible BSB

And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them.

King James Version KJV

And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

American Standard Version ASV

And he went away, and communed with the chief priests and captains, how he might deliver him unto them.

Bible in Basic English BBE

And he went away and had a discussion with the chief priests and the rulers, about how he might give him up to them.

Free Bible Version FBV

He went and discussed with the chief priests and guard officers how he could betray Jesus.

Geneva Bible 1599 GNV

And he went his way, and communed with the hie Priestes and captaines, how he might betray him to them.

Young's Literal Translation YLT

and he, having gone away, spake with the chief priests and the magistrates, how he might deliver him up to them,

World English Bible WEB

He went away and talked with the chief priests and captains about how he might deliver him to them.

Noah Webster Bible WBS

And he went, and communed with the chief priests and captains, how he might betray him to them.

Douay-Rheims 1899 DRV

And he went, and discoursed with the chief priests and the magistrates, how he might betray him to them.

Translation for Translators T4T

Judas went and conferred with the chief priests and the officers of the Temple guards. He discussed with them how he could enable them to seize Jesus.

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Berean Amplified Bible — Luke 22:4

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 22:4 Interlinear (Deep Study)

BIB

GRK και απελθων συνελαλησεν τοις αρχιερευσιν και στρατηγοις το πως αυτον παραδω αυτοις

και kai G2532 and Conj

απελθων aperchomai G565 to go away Verb-2AAP-NSM

συνελαλησεν sullaleō G4814 to talk with Verb-AAI-3S

τοις ho G3588 the/this/who Art-DPM

αρχιερευσιν archiereus G749 high-priest Noun-DPM

και kai G2532 and Conj

στρατηγοις stratēgos G4755 officer/magistrate Noun-DPM

το ho G3588 the/this/who Art-ASN

πως pōs G4459 how?! Adv-I

αυτον autos G846 it/s/he Pron-ASM

παραδω paradidōmi G3860 to deliver Verb-2AAS-3S

αυτοις autos G846 it/s/he Pron-DPM

Greek Word Study

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Greek Word Reference — Luke 22:4

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απελθων aperchomai G565 "to go away" Verb-2AAP-NSM

This word means to go away or depart from a place or person, as seen in Matthew 13:25. It can also mean to follow or go behind someone, and is often used in the Gospels to describe Jesus' travels. The word is used in various contexts, including Jesus' parables.

Definition: ἀπέρχομαι, [in LXX chiefly for הלךְ ;] __1. to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111f., 247; MM, see word); __(a) absol.: Mat.13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mat.13:28, al.; __(b) with mention of place or person: εἰς, Mat.14:15; ἐπί, Luk.24:24; πρός, Rev.10:9; ἀπό, Luk.1:38; ἐξω, Act.4:15; ἐκεῖ, Mat.2:22. __2. As in LXX, before ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), to go after, follow: Mrk.1:20, Jhn.12:19; metaphorically, Mrk.1:42, Rev.21:1. (AS)

Usage: Occurs in 118 NT verses. KJV: come, depart, go (aside, away, back, out, … ways), pass away, be past See also: Acts 4:15; Mark 6:32; James 1:24.

συνελαλησεν sullaleō G4814 "to talk with" Verb-AAI-3S

To talk with someone, like having a conversation, as in the Bible when people commune with each other. This is about sharing thoughts and ideas.

Definition: to talk or converse with another, (New Testament) (ML)

Usage: Occurs in 6 NT verses. KJV: commune (confer, talk) with, speak among See also: Acts 25:12; Luke 22:4; Matthew 17:3.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχιερευσιν archiereus G749 "high-priest" Noun-DPM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

στρατηγοις stratēgos G4755 "officer/magistrate" Noun-DPM

This word refers to a high-ranking officer or leader, like a general or a governor, as seen in Acts 16:20 and 22. It can also refer to the captain of the Temple guard in Acts 4:1 and 5:24. This person is in charge and makes important decisions.

Definition: στρατηγός, -οῦ, ὁ (στραός, ἄγω), [in LXX chiefly for סָגָן (always in pl.), שַׂר ;] __1. a military commander, a general (Hdt., al.). __2. A civic commander, a governor, magistrate (Hdt., Xen., al.): Act.16:20, 22 16:35-36, 38. __3. The commander of the Levitical guard of the Temple, ὁ σ. τ. ἱεροῦ (EV, captain of the Temple): Act.4:1 5:24, 26; pl., Luk.22:4, 52.† SYN.: ἄρχων (cf. EGT on Act.16:20; Ramsay, St. Paul, 217). (AS)

Usage: Occurs in 10 NT verses. KJV: captain, magistrate See also: Acts 4:1; Acts 16:35; Luke 22:52.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πως pōs G4459 "how?!" Adv-I

How is a question about the way something is done, as in Matthew 12:29, or an exclamation of surprise, like how much something is.

Definition: πῶς, interrog. adv., correl. of ὅπως, __1. prop., in direct questions, how?: with indic., Mat.12:29, Mrk.3:23, Luk.11:18, Jhn.3:4, al.; καὶ π., Mrk.4:13, Luk.20:44; π. οὖν, Mat.12:26; π. οὐ, Mat.16:11, Luk.12:56; in deliberative questions (cf. Bl., §64, 6), with subjc., Mat.23:33 26:54; π. οὖν, Rom.10:14; π. δέ, Rom.10:14, 15; before ἄν, with optative, Act.8:31. __2. As sometimes in cl. but more frequently and increasingly so in late writers (see WM, §57, 2; Bl., §70, 2; Thumb, MGr., 192; Jannaris, Gr., App., vi, 13f.), = ὅπως, ὥς; __(a) in indirect discourse: with indic., Mat.6:28, Mrk.12:41, Luk.8:36, Jhn.9:15, Act.9:27, al.; with subjc., Mrk.11:18, Luk.12:11; __(b) in exclamations: Mat.21:20, Mrk.10:23, 24 Luk.12:50 18:24, Jhn.11:36. (AS)

Usage: Occurs in 104 NT verses. KJV: how, after (by) what manner (means), that See also: 1 Corinthians 3:10; Luke 8:18; Hebrews 2:3.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

παραδω paradidōmi G3860 "to deliver" Verb-2AAS-3S

To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.

Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)

Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Luke 22:4

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Context
Cross References
Luke 22:4 Summary
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Gill's Exposition on Luke 22:4
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Matthew Poole's Commentary on Luke 22:4
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Adam Clarke's Commentary on Luke 22:4
Cambridge Bible on Luke 22:4
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Sermons on Luke 22:4

Context — Judas Agrees to Betray Jesus

2and the chief priests and scribes were looking for a way to put Jesus to death, for they feared the people. 3Then Satan entered Judas Iscariot, who was one of the Twelve.

4And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them.

5They were delighted and agreed to give him money. 6Judas consented, and began to look for an opportunity to betray Jesus to them in the absence of a crowd.

Cross References

	Reference	Text (BSB)
1	Acts 4:1	While Peter and John were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them,
2	Acts 5:24	When the captain of the temple guard and the chief priests heard this account, they were perplexed as to what was happening.
3	Luke 22:52	Then Jesus said to the chief priests, temple officers, and elders who had come for Him, “Have you come out with swords and clubs as you would against an outlaw?
4	Matthew 26:14	Then one of the Twelve, the one called Judas Iscariot, went to the chief priests
5	Mark 14:10–11	Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear this, and they promised to give him money. So Judas began to look for an opportunity to betray Jesus.
6	Acts 5:26	At that point, the captain went with the officers and brought the apostles—but not by force, for fear the people would stone them.

Luke 22:4 Summary

This verse tells us that Judas, one of Jesus' twelve apostles, went to meet with the chief priests and temple officers to plan how he could betray Jesus to them. This was a very sad and tragic event, as Judas was allowing Satan to influence his decisions, as seen in Luke 22:3. We can learn from this that it's essential to stay focused on God's will and not let evil forces guide our actions, as warned in Ephesians 6:10-18. By staying connected to God through prayer and Scripture, we can avoid making similar mistakes and instead follow God's plan for our lives, as encouraged in Proverbs 3:5-6.

Frequently Asked Questions

Why did Judas decide to betray Jesus?

According to Luke 22:3, Satan entered Judas Iscariot, which suggests that Judas was influenced by evil forces, as also seen in John 13:2 and 1 Corinthians 10:10, leading him to make this tragic decision.

What was the role of the chief priests and temple officers in this situation?

The chief priests and temple officers were looking for a way to put Jesus to death, as mentioned in Luke 22:2, and they saw Judas as a means to achieve their goal, offering him money as an incentive, as stated in Luke 22:5.

How does this verse relate to the broader theme of Jesus' crucifixion?

This verse is a pivotal moment in the events leading up to Jesus' crucifixion, as prophesied in Isaiah 53:3-12 and Psalm 22:1-31, and it ultimately fulfills God's plan for salvation, as explained in Romans 5:6-11.

What can we learn from Judas' actions in this verse?

Judas' actions serve as a warning about the dangers of allowing evil influences to guide our decisions, as cautioned in Ephesians 6:10-18 and 1 Peter 5:8-9, and the importance of staying faithful to God's will, as encouraged in Matthew 26:41 and 1 Corinthians 10:13.

Reflection Questions

What are some ways that Satan might be influencing my decisions, and how can I guard against his schemes?
How can I ensure that my actions are aligned with God's will, rather than my own desires or the pressures of those around me?
In what ways can I be more mindful of the evil forces at work in the world, and how can I use Scripture to guide my thoughts and actions?
What does this verse reveal about the nature of Judas' heart, and what can I learn from his example about the importance of staying faithful to God?

Gill's Exposition on Luke 22:4

And he went his way,.... From Christ, and the rest of the apostles, out of Bethany; and when it was night, about two miles from Jerusalem, whither he went directly: and communed with the chief

Jamieson-Fausset-Brown on Luke 22:4

Now the feast of unleavened bread drew nigh, which is called the Passover. For the exposition see the notes at Mark 14:1-2; Mark 14:10-11, with the corresponding Remarks at the close of that section.

Matthew Poole's Commentary on Luke 22:4

See Poole on ""

Trapp's Commentary on Luke 22:4

4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. Ver. 4. And communed with the chief priests] Suopte ingenio, ut reprobi angeli, saith an interpreter.

Ellicott's Commentary on Luke 22:4

(4) Chief priests and captains.—The latter term is used by St. Luke, and by him only in the New Testament, of the officers who presided over the Levite guardians of the Temple. Here and in Luke 22:52 it is used in the plural. In Acts 4:1; Acts 5:24, we read of “the captain of the Temple,” presumably the chief officer in command. Such was in earlier times Pashur, the “governor of the house of the Lord” (Jeremiah 20:1). As watchmen the Levite sentinels carried clubs, and would use them freely against any sacrilegious intruder. The attempt to seize our Lord, recorded in John 7:32, shows why Judas applied to these officers as well as to the priests.

Adam Clarke's Commentary on Luke 22:4

Verse 4. And captains] Among the priests who were in waiting at the temple, some were appointed φυλακες, for a guard to the temple; and over these were στρατηγοι commanding officers: both sorts are mentioned by Josephus, War, b. vi. c. 5. s. 3. Bp. PEARCE, See another sense of captains, in Clarke's note on "Matthew 27:65". Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in Beth Abtenes, in Beth Nitsots, and in Beth Mokad. The Levites also in twenty-one places more, Middoth, chap. i. Though these watches consisted of several persons in each, there was one set over them, as the captain or head of that watch. He thinks that Matthew, Matthew 27:65, refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the captains. In the same Talmudical tract it is said, The ruler of the mountain of the temple (i.e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This custom casts light on Revelation 16:15: Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. It is easy to distinguish this captain of the mountain of the temple from the ruler of the temple, or sagan: the former presided over the guards; the latter over the whole service of the temple. We have them both distinguished, Acts 4:1: there is the captain of the temple; and Annas, who was the sagan. See Lightfoot.

Cambridge Bible on Luke 22:4

4. he went his way] We infer -from the combined accounts that he met the priests on two occasions, on one of which the bargain was proposed, and on the other concluded.communed] Spoke with.captains] Literally, “generals” The Levitic captains of the Temple who kept order during the Feasts. There was strictly only one who bore the title of “the general of the Temple”—“man of the mountain of the House” (see Nehemiah 2:8; Nehemiah 7:2; Jeremiah 20:1; 2Ma 3:4); but he had guards under him (Jos. B. J. vi. 5, § 3), and the name might be applied to the whole body. One of the bitter complaints against the High Priests of the day was that they made their own sons “generals of the Temple.” St Luke was aware that the special title applied only to one person, as appears from Acts 4:1.how he might betray him] Rather, give Him up. The word used is not prodo, but the milder parado.

Barnes' Notes on Luke 22:4

Chief priests and captains - See the notes at Matthew 26:14. See the account of the bargain which Judas made with them explained in the Matthew 26:14-16 notes, and Mark 14:10-11 notes.

Whedon's Commentary on Luke 22:4

§ 120. OF THE TUESDAY THE , Luke 22:1-6.Compare notes on Matthew 26:1-16; Mark 14:1-11; John 12:2-7.3.

Sermons on Luke 22:4

	Sermon	Description
	These Men Have Been With Jesus by David Wilkerson	In this sermon, the preacher recounts a horrifying story of a parent who brutally murdered their own daughter. Despite the shock and disbelief, the Holy Spirit brought peace to the
	Humble Yourself by Leonard Ravenhill	In this sermon, the preacher emphasizes the urgency of accepting God's call and the consequences of rejecting it. He shares stories of revival meetings where people were deeply mov
	Moses and Exodus 33 - Part 2 by Leonard Ravenhill	This sermon emphasizes the importance of reflecting the glory of Jesus in our lives by being absorbed in His peace, joy, and love. It challenges listeners to seek a living, intimat
	(John) the Sinfulness of Man by Willie Mullan	In this sermon, Peter and John are preaching to the people in the temple when they are interrupted by the priests, captain of the temple, and Sadducees. These religious leaders are
	Persecuted for Christ (Part 7) by Jim Cymbala	In this sermon, the preacher emphasizes the importance of preaching the word of God without relying on notes or following a structured order of service. He highlights examples from
	Acts 4 by John Nelson Darby	John Nelson Darby reflects on Acts 4, highlighting the stark contrast between the ecclesiastical authority of Israel, which opposes the truth and the power of God, and the courage
	Holy Boldness and Spiritual Authority by David Wilkerson	David Wilkerson emphasizes that spending time with Jesus transforms believers into His likeness, instilling purity, holiness, and love, which in turn fosters a boldness for God. He