Luke 22

Luke 22:1

The Passover (πασχα) Both names (unleavened bread and passover) are used here as in Mr 14:1. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression “the feast of unleavened bread” (common in LXX, Ex. 23:15, etc.) occurs, for Mr 14:1 has just “the unleavened bread.” Matthew 26:17 uses unleavened bread and passover interchangeably.

Drew nigh (ηγγιζεν). Imperfect active. Mark 14:1; Matthew 26:2 mention “after two days” definitely.

Luke 22:2

Sought (εζητουν). Imperfect active of ζητεω, were seeking, conative imperfect.

How they might put him to death (τοπωςανελωσιναυτον). Second aorist active deliberative subjunctive (retained in indirect question) of αναιρεω, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in 23:32 and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article το with the whole clause, “as to the how, etc.”

For they feared (εφοβουντογαρ). Imperfect middle describing the delay of the “how.” The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

Luke 22:3

Satan entered into Judas (εισηλθενειςΙουδαν). Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Lu 4:13) “until a good chance.” He had come back by the use of Simon Peter (Mark 8:33; Matthew 16:23). The conflict went on and Jesus won ultimate victory (Lu 10:18). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John 13:27). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John 6:70). This surrender to Satan in no way relieves Judas of his moral responsibility.

Luke 22:4

Went away (απελθων). Second aorist active participle of απερχομα. He went off under the impulse of Satan and after the indignation over the rebuke of Jesus at the feast in Simon’s house (John 12:4-6).

Captains (στρατηγοις). Leaders of the temple guards (Acts 4:1), the full title, “captains of the temple,” occurs in verse 52.

How he might deliver him unto them (τοπωςαυτοιςπαραδωαυτον). The same construction as in verse 2, the article το with the indirect question and deliberative subjunctive second aorist active (παραδω).

Luke 22:5

Were glad (εχαρησαν). Second aorist passive indicative of χαιρω as in Mr 14:11. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing.

Covenanted (συνεθεντο). Second aorist indicative middle of συντιθημ. An old verb to put together and in the middle with one another. In the N.T. outside of Joh 9:22 only in Luke (here and Acts 23:20; Acts 24:9). Luke only mentions “money” (αργυριον), but not “thirty pieces” (Matthew 26:15).

Luke 22:6

Consented (εξωμολογησεν). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from ομολογος (ομος, same, and λεγω, to say), to say the same thing with another and so agree.

Opportunity (ευκαριαν). From ευκαιρος (ευ, καιρος), a good chance. Old word, but in the N.T. only here and parallel passage Matthew 26:16.

In the absence of the multitude (ατεροχλου). Ατερ is an old preposition, common in the poets, but rare in prose. Also in verse 35. It means “without,” “apart from,” like χωρις. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew 26:5) because of the popularity of Jesus.

Luke 22:7

The day of unleavened bread came (ηλθενηημερατωναζυμων). The day itself came, not simply was drawing nigh (verse 1).

Must be sacrificed (εδεθυεσθα). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (Luke 13:1; Luke 13:27; Luke 18:28; Luke 19:14; Luke 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284).

Luke 22:8

Peter and John (ΠετρονκαΙωανην). Mr 14:13 has only “two” while Matthew 26:17 makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). “Eat the passover” can refer to the meal as here or to the whole period of celebration (John 18:28).

Luke 22:9

Where wilt thou that we make ready? (Πουθελειςετοιμασωμεν;). Deliberative first aorist active subjunctive without ινα after θελεις, perhaps originally two separate questions.

Luke 22:10

When you are entered (εισελθοντωνυμων). Genitive absolute.

Meet you (συναντησευμιν). An old verb συνανταω (from συν, with, and ανταω, to face, αντ) with associative instrumental (υμιν). See on Mr 14:13 about the “man bearing a pitcher of water.”

Luke 22:11

Goodman of the house (οικοδεσποτη). Master of the house as in Mark 14:14; Matthew 10:25. A late word for the earlier δεσποτηςοικου.

I shall eat (φαγω). Second aorist futuristic (or deliberative) subjunctive as in Mr 14:14.

Luke 22:12

And he (κ’ακεινος). Κα and εκεινος (χρασις) where Mr 14:15 has κααυτος. Literally, And that one. See on Mark for rest of the verse.

Luke 22:13

He had said (ειρηκε). Past perfect active indicative of ειπον where Mr 14:16 has ειπεν (second aorist).

Luke 22:14

Sat down (ανεπεσεν). Reclined, fell back (or up). Second aorist active of αναπιπτω.

Luke 22:15

With desire I have desired (επιθυμιαεπεθυμησα). A Hebraism common in the LXX. Associative instrumental case of substantive and first aorist active indicative of same like a cognate accusative. Peculiar to Luke is all this verse. See this idiom in John 3:29; Acts 4:17.

Before I suffer (προτουμεπαθειν). Preposition προ with articular infinitive and accusative of general reference, “before the suffering as to me.” Παθειν is second aorist active infinitive of πασχω.

Luke 22:16

Until it be fulfilled (εωςοτουπληρωθη). First aorist passive subjunctive of πληροω with εως (οτου), the usual construction about the future. It seems like a Messianic banquet that Jesus has in mind (cf. 14:15).

Luke 22:17

He received a cup (δεξαμενοςποτηριον). This cup is a diminutive of ποτηρ. It seems that this is still one of the four cups passed during the passover meal, though which one is uncertain. It is apparently just before the formal introduction of the Lord’s Supper, though he gave thanks here also (ευχαριστησας). It is from this verb ευχαριστεω (see also verse 19) that our word Eucharist comes. It is a common verb for giving thanks and was used also for “saying grace” as we call it.

Luke 22:18

The fruit of the vine (τουγενηματοςτηςαμπελου). So Mark 14:25; Matthew 26:29 and not οινος though it was wine undoubtedly. But the language allows anything that is “the fruit of the vine.”

Come (ελθη). Second aorist active subjunctive with εως as in verse 16. Here it is the consummation of the kingdom that Jesus has in mind, for the kingdom had already come.

Luke 22:19

Which is given for you (τουπερυμωνδιδομενον). Some MSS. omit these verses though probably genuine. The correct text in 1 Corinthians 11:24 has “which is for you,” not “which is broken for you.” It is curious to find the word “broken” here preserved and justified so often, even by Easton in his commentary on Luke, p. 320.

In remembrance of me (ειςτηνεμηναναμνησιν). Objective use of the possessive pronoun εμην, not the subjective.

This do (τουτοποιειτε). Present active indicative, repetition, keep on doing this.

Luke 22:20

After the supper (μετατοδειπνησα). Preposition μετα and the accusative articular infinitive. The textual situation here is confusing, chiefly because of the two cups (verses Luke 22:17; Luke 22:20). Some of the documents omit the latter part of verse 19 and all of verse 20. It is possible, of course, that this part crept into the text of Luke from 1 Corinthians 11:24f. But, if this part is omitted, Luke would then have the order reversed, the cup before the bread. So there are difficulties whichever turn one takes here with Luke’s text whether one cup or two cups.

The New Covenant (εκαινηδιαθηκη). See on Matthew 26:28; Mark 14:24 for “covenant.” Westcott and Hort reject “new” there, but accept it here and in 1 Corinthians 11:25. See on Lu 5:38 for difference between καινη and νεα. “The ratification of a covenant was commonly associated with the shedding of blood; and what was written in blood was believed to be indelible” (Plummer).

Poured out (εκχυννομενον). Same word in Mark 14:24; Matthew 26:28 translated “shed.” Late form present passive participle of εκχυννω of εκχεω, to pour out.

Luke 22:21

That betrayeth (τουπαραδιδοντος). Present active participle, actually engaged in doing it. The hand of Judas was resting on the table at the moment. It should be noted that Luke narrates the institution of the Lord’s Supper before the exposure of Judas as the traitor while Mark and Matthew reverse this order.

Luke 22:22

As it hath been determined (κατατοωρισμενον). Perfect passive participle of οριζω, to limit or define, mark off the border, our “horizon.” But this fact does not absolve Judas of his guilt as the “woe” here makes plain.

Luke 22:23

Which of them it was (τοτιςαραειηεξαυτων). Note the article το with the indirect question as in verses Luke 22:2; Luke 22:4. The optative ειη here is changed from the present active indicative εστιν, though it was not always done, for see δοκε in verse 24 where the present indicative is retained. They all had their hands on the table. Whose hand was it?

Luke 22:24

Contention (φιλονεικια). An old word from φιλονεικος, fond of strife, eagerness to contend. Only here in the N.T.

Greatest (μειζων). Common use of the comparative as superlative.

Luke 22:25

Have lordship over (κυριευουσιν). From κυριος. Common verb, to lord it over.

Benefactors (ευεργετα). From ευ and εργον. Doer of good. Old word. Here only in the N.T. Latin Benefactor is exact equivalent.

Luke 22:26

Become (γινεσθω). Present middle imperative of γινομα. Act so. True greatness is in service, not in rank.

Luke 22:27

But I (Εγωδε). Jesus dares to cite his own conduct, though their leader, to prove his point and to put a stop to their jealous contention for the chief place at this very feast, a wrangling that kept up till Jesus had to arise and give them the object lesson of humility by washing their feet (John 13:1-20).

Luke 22:28

In my temptations (εντοιςπειρασμοιςμου). Probably “trials” is better here as in James 1:2 though temptations clearly in James 1:13ff. This is the tragedy of the situation when Jesus is facing the Cross with the traitor at the table and the rest chiefly concerned about their own primacy and dignity.

Luke 22:29

And I appoint unto you (κ’αγωδιατιθημαυμιν). They had on the whole been loyal and so Jesus passes on to them (διαθημα verb from which διαθηκη comes).

Luke 22:30

And ye shall sit (καθησεσθε). But Westcott and Hort read in the text καθησθε (present middle subjunctive with ινα). The picture seems to be that given in Matthew 19:28 when Jesus replied to Peter’s inquiry. It is not clear how literally this imagery is to be taken. But there is the promise of honour for the loyal among these in the end.

Luke 22:31

Asked to have you (εξηιτησατο). First aorist indirect middle indicative of εξαιτεω, an old verb to beg something of one and (middle) for oneself. Only here in the N.T. The verb is used either in the good or the bad sense, but it does not mean here “obtained by asking” as margin in Revised Version has it.

That he might sift you (τουσινιασα). Genitive articular infinitive of purpose. First aorist active infinitive of σινιαζω, to shake a sieve, to sift, from σινιον, a winnowing fan. Later word. Here only in the N.T.

Luke 22:32

That thy faith fail not (ιναμηεκλιπηεπιστιςμου). Second aorist active subjunctive of purpose with ινα after εδεηθην of εκλειπω, old verb. Our word eclipse is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter’s faith and his praying won in the end, though Peter stumbled and fell.

And do thou (κασυ). The words single out Peter sharply.

Once thou hast turned again (ποτεεπιστρεψας). First aorist active participle of επιστρεφω, common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and “strengthen thy brethren.”

Luke 22:33

To prison and to death (ειςφυλακηνκαειςθανατον). Evidently Peter was not flattered by the need of Christ’s earnest prayers for his welfare and loyalty. Hence this loud boast.

Luke 22:34

Until thou shalt thrice deny that thou knowest me (εωςτριςμεαπαρνησηειδενα). “Thrice” is in all four Gospels here for they all give this warning to Peter (Mark 14:30; Matthew 26:34; Luke 22:34; John 18:38). Peter will even deny knowing Jesus (ειδενα).

Luke 22:35

Without purse (ατερβαλλαντιου). Money bag or purse. Old word, but in the N.T. only in Luke (Luke 10:4; Luke 12:33; Luke 22:35).

Wallet (πηρας). See on Matthew 10:10.

Lacked ye anything (μητινοςυστερησατε;). Answer No expected (ουθενος below). Ablative case after υστερεω.

Luke 22:36

Buy a sword (αγορασατωμαχαιραν). This is for defence clearly. The reference is to the special mission in Galilee (Luke 9:1-6; Mark 6:6-13; Matthew 9:35). They are to expect persecution and bitter hostility (John 15:18-21). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.

Luke 22:38

Lord, behold, here are two swords (κυριειδουμαχαιραωδεδυο). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark 14:47; Matthew 26:51; Luke 22:50; John 18:10). Then Jesus will say: “For all that take the sword shall perish with the sword” (Matthew 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: “It is enough” (Hικανονεστιν). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

Luke 22:39

As his custom was (κατατοεθος). According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.

Luke 22:40

At the place (επτουτοπου). The place of secret prayer which was dear to Jesus.

Pray that ye enter not into temptation (προσευχεσθεμηεισελθεινειςπειρασμον). “Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation.” It is real “temptation” here, not just “trial.” Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Matthew 6:13. Jesus repeats this warning in verse 46.

Luke 22:41

About a stone’s throw (ωσελιθουβολην). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him.

Kneeled down (θειςταγονατα). Second aorist active participle from τιθημ. Mr 14:35 says “fell on the ground” and Matthew 26:39 “fell on his face.” All could be true at different moments.

Prayed (προσηυχετο). Imperfect middle, was praying, kept on praying.

Luke 22:42

If thou be willing (εβουλε). This condition is in the first petition at the start.

Be done (γινεσθω). Present middle imperative, keep on being done, the Father’s will.

Luke 22:43

An angel (αγγελος). The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Matthew 4:11). Here the angel comes during the conflict.

Luke 22:44

In an agony (εναγωνια). It was conflict, contest from αγων. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before.

As it were great drops of blood (ωσεθρομβοαιματος). Thick, clotted blood. An old word (θρομβο) common in medical works, but here only in the N.T. This passage (verses Luke 22:43; Luke 22:44) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.

Luke 22:45

Sleeping for sorrow (κοιμωμενουςαποτηςλυπης). Luke does not tell of the three turnings of Jesus to the trusted three for human sympathy.

Luke 22:46

Why sleep ye? (Τκαθευδετε;). This reproach Luke gives, but not the almost bitter details in Mark 14:37-42; Matthew 26:40-46).

Luke 22:47

Went before them (προηρχετο). Imperfect middle. Judas was leading the band for he knew the place well (John 18:2).

Luke 22:48

With a kiss (φιληματ). Instrumental case. Jesus challenges the act of Judas openly and calls it betrayal, but it did not stop him.

Luke 22:49

What would follow (τοεσομενον). Article and the future middle participle of ειμ, to be.

Shall we smite with a sword? (επαταξομενενμαχαιρηι;). Note ε in a direct question like the Hebrew. Luke alone gives this question. Instrumental use of εν. They had the two swords already mentioned (22:38).

Luke 22:50

His right ear (τοουςαυτουτοδεξιον). Mark 14:47; Matthew 26:51 do not mention “right,” but Luke the Physician does. John 18:10 follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.

Luke 22:51

Suffer us thus far (εατεεωςτουτου). Present active imperative of εαω, to allow. But the meaning is not clear. If addressed to Peter and the other disciples it means that they are to suffer this much of violence against Jesus. This is probably the idea. If it is addressed to the crowd, it means that they are to excuse Peter for his rash act.

He touched his ear and healed him (αψαμενοςτουοτιουιασατοαυτον). Whether Jesus picked up the piece of the ear and put it back is not said. He could have healed the wound without that. This miracle of surgery is given alone by Luke.

Luke 22:52

As against a robber? (ωςεπληιστην;). They were treating Jesus as if he were a bandit like Barabbas.

Luke 22:53

But this is your hour (αλλ’ αυτηεστινυμωνηωρα). So Jesus surrenders. The moral value of his atoning sacrifice on the Cross consists in the voluntariness of his death. He makes it clear that they have taken undue advantage of him in this hour of secret prayer and had failed to seize him in public in the temple. But “the power of darkness” (ηεξουσιατουσκοτους), had its turn. A better day will come. The might, authority of darkness.

Luke 22:54

Into the high priest’s house (ειςτηνοικιαντουαρχιερεως). Luke alone mentions “the house.” Though it is implied in Mark 14:53; Matthew 26:57.

Followed (ηκολουθε). Imperfect, was following, as Matthew 26:58; John 18:15. Curiously Mr 14:54 has the aorist.

Luke 22:55

When they had kindled a fire (περιαψαντωνπυρ). Genitive absolute, first aorist active participle of περιαπτω, an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire.

And had sat down together (κασυνκαθισαντων). Genitive absolute again. Note συν- (together), all had taken seats around the fire.

Peter sat in the midst of them (εκαθητοοΠετροςμεσοςαυτων). Imperfect tense, he was sitting, and note μεσος, nominative predicate adjective with the genitive, like John 1:26, good Greek idiom.

Luke 22:56

In the light (προςτοφως). Facing (προς) the light, for the fire gave light as well as heat. Mr 14:65 has “warming himself in the light,” John (John 18:18; John 18:25) “warming himself.”

Looking steadfastly (ατενισασα). Favourite word in Luke (4:20, etc.) for gazing steadily at one.

This man also (καουτος). As if pointing to Peter and talking about him. The other Gospels (Mark 14:67; Matthew 26:69; John 18:25) make a direct address to Peter. Both could be true, as she turned to Peter.

Luke 22:57

I know him not (ουκοιδααυτον). Just as Jesus had predicted that he would do (Lu 22:34).

Luke 22:58

After a little while another (μεταβραχυετερος). Matthew 26:71 makes it after Peter had gone out into the porch and mentions a maid as speaking as does Mr 14:69, while here the “other” (ετερος) is a man (masculine gender). It is almost impossible to co-ordinate the three denials in the four accounts unless we conceive of several joining in when one led off. This time Peter’s denial is very blunt, “I am not.”

Luke 22:59

After the space of about one hour (διαστασηςωσεωραςμιας). Genitive absolute with second aorist active participle feminine singular of διιστημ. This classical verb in the N.T. is used only by Luke (Luke 22:59; Luke 24:51; Acts 27:28). It means standing in two or apart, about an hour intervening.

Confidently affirmed (διισχυριζετο). Imperfect middle, he kept affirming strongly. An old verb (δια, ισχυριζομα), to make oneself strong, to make emphatic declaration. In the N.T. only here and Acts 12:15.

For he is a Galilean (καγαρΓαλιλαιοςεστιν). Matthew 26:73 makes it plain that it was his speech that gave him away, which see.

Luke 22:60

I know not what thou sayest (ουκοιδαολεγεις). Each denial tangles Peter more and more.

While he yet spake (ετλαλουντοςαυτου). Genitive absolute. Peter could hear the crowing all right.

Luke 22:61

The Lord turned (στραφειςοκυριος). Second aorist passive participle of στρεφω, coming verb. Graphic picture drawn by Luke alone.

Looked upon Peter (ενεβλεψεντωΠετρω). Ingressive aorist active indicative of ενβλεπω, an old and vivid verb, to glance at.

Remembered (υπεμνησθη). First aorist passive indicative of υπομιμνησκω, common verb to remind one of something (υπο giving a suggestion or hint). The cock crowing and the look brought swiftly back to Peter’s mind the prophecy of Jesus and his sad denials. The mystery is how he had forgotten that warning.

Luke 22:62

And he went out and wept bitterly (καεξελθωνεξωεκλαυσενπικρως). A few old Latin documents omit this verse which is genuine in Matthew 26:75. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist (εκλαυσεν), he burst into tears. “Bitter” is a common expression for tears in all languages and in all hearts.

Luke 22:63

That held (οσυνεχοντες). See on Luke 8:45; Luke 19:43 for this verb συνεχω. Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin.

Mocked (ενεπαιζον). Imperfect active, were mocking, inchoative, began to mock, to play like boys.

And beat him (δεροντες). Present active participle of δερω, to flay, tan, or hide. Literally, “beating.”

Luke 22:64

Blindfolded (περικαλυψαντες). First aorist active participle of περικαλυπτω, old verb, to put a veil around. In the N.T. only here and Mr 14:65. See Mark 14:65; Matthew 26:67 for further discussion.

Luke 22:65

Many other things (ετεραπολλα). These are just samples.

Luke 22:66

As soon as it was day (ωςεγενετοημερα). Mr 15:1 (Matthew 27:1) has “morning.”

The assembly of the people (τοπρεσβυτεριοντουλαου). The technical word for “the eldership” (from πρεσβυτερος, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and Acts 22:5 of the Sanhedrin. In 1 Timothy 4:14 Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mr 15:1) and all three groups are at this meeting. Luke’s language (both chief priests and scribes, τε … κα) seems to apply the word πρεσβυτεριον to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented.

Into their council (ειςτοσυνεδριοναυτων). The place of the gathering is not given, but Jesus was led into the council chamber.

Luke 22:67

If thou art the Christ (ΕσυεοΧριστος). The Messiah, they mean. The condition is the first class, assuming it to be true.

If I tell you (Εανυμινειπω). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by Mark 15:1; Matthew 27:1 who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark 14:64; Matthew 26:66).

Ye will not believe (ουμηπιστευσητε). Double negative with the aorist subjunctive, strongest possible negative. So as to verse 68.

Luke 22:69

The Son of man (ουιοςτουανθρωπου). Jesus really answers their demand about “the Messiah” by asserting that he is “the Son of man” and they so understand him. He makes claims of equality with God also which they take up.

Luke 22:70

Art thou the Son of God? (Συουνεουιοςτουθεου;). Note how these three epithets are used as practical equivalents. They ask about “the Messiah.” Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God).

Ye say (Hυμειςλεγετε). Just a Greek idiom for “Yes” (compare “I am” in Mr 14:62 with “Thou has said” in Matthew 26:64).

Luke 22:71

For we ourselves have heard (αυτογαρηκουσαμεν). They were right if Jesus is not what he claimed to be. They were eternally wrong for he is the Christ, the Son of man, the Son of God. They made their choice and must face Christ as Judge.