Mt. 26:21 Now as they were eating, He said, “Assuredly, I say to you, one of you will betray Me.”
Mk. 14:18 Now as they sat and ate, Yeshua said, “Assuredly, I say to you, one of you who eats with Me will betray Me.”
Lk. 22:21 “But behold, the hand of My betrayer is with Me on the table.”
Jn. 13:21 When Yeshua had said these things, He was troubled in spirit, and testified and said, “Most assuredly, I say to you, one of you will betray Me.”
Mt. 26:22 And they were exceedingly sorrowful, and each of them began to say to Him, “Lord, is it I?”
Mk. 14:19 And they began to be sorrowful, and to say to Him one by one, “Is it I?” And another said, “Is it I?”
Lk. 22:23 Then they began to question among themselves which of them it was who would do this thing.
Jn. 13:22 Then the disciples said at one another, perplexed about whom He spoke.
Jn. 13:23 Now there was leaning on Yeshua’s bosom one of the disciples whom Yeshua loved.
John’s Gospel never specifically calls the Last Supper a Passover Meal (Seder). It does, however, state that the meal was eaten in a reclining position. This points to the Passover Meal, as the Rabbis of Yeshua’s day taught that all Jews, no mater how poor, had to eat Passover reclining. This was because the rich ate reclining while the poor often had to eat standing. A reclining meal pointed to the redemption from slavery in Egypt. But John’s meal during Passover season seems to be before the actual night of Passover. John seems to agree with a tradition of the Rabbis that the year Yeshua died Passover fell on a Friday night - the eve of the Sabbath.
In this verse the “disciple whom Yeshua loved” was reclining next to Him. The nearness of the Beloved Disciple is especially evident here. This is one of the few direct references to John the Priest who was possible even closer than those in he “inner circle” - Peter, James, and John. Moreover, it seems that the depth of Yeshua’s relationship with John the Priest intensifies from the eating of the Passover Meal through the final events of the crucifixion and resurrection.
Jn. 13:24 Simon Peter therefore motioned to him to ask who it was of whom it was of whom He spoke.
Jn. 13:25 Then, leaning back on Yeshua’s breast, he said to Him, “Lord, who is it?”
Ancient Jews and most others in the Roman Empire during the first century ate while reclining on couches instead of a table. The couches were arranged forming three sides of a square called a triclinium. The open side was for the servants who would bring the dishes. The three couches were designated highest, middle, and lowest. The highest was the place of honor and he had no one facing his back. The body would lay diagonally on the couch, the head being near the table, and the feet stretched out toward the back of the couch. The left elbow rested on a cushion which supported the upper part of the body, and the right arm was free to eat the food. This way of dining became common throughout the Greco-Roman world. The Lord and the disciples were at such a couch type table when Peter turned and saw John leaning against the breast of Yeshua and asked a question about the person who would betray Him.
Mk. 14:20 Then He answered and said to them, “”He is one of the twelve, who dips with Me in the dish.”
Jn. 13:26 Yeshua answered, “It is to whom I shall give a piece of bread when I have dipped it.” And having dipped the bread, He gave it to Judas Iscariot, the son of Simon.
What is happening here is the ceremony of karpas. In the ceremony of the karpas you take a green vegetable such as lettuce, or as lettuce, or a stick of parsley and dip it into salt water and eaten. The symbolism behind it is the symbol of spring, and spring is the symbol of new birth. The dipping of the green vegetable into salt water symbolizes that when Israel was born into a new nation, God saved her by means of the salt waters of the Red Sea. Judas had to be seated close enough to Yeshua to be eating from the same dish because when John inquired of Yeshua who would betray Him, Yeshua answered, “someone dipping in the same bowl with Me.” It seems that Yeshua was trying to show Judas special sensitivity to help him feel a part of the group, even until the very end. Another implication is the sobering thought that Judas had the Lord leaning on his chest throughout the meal. This must have heightened the conflict going on within his heart as he had already arranged to turn Yeshua over to the authorities.
Mt. 26:24 “The Son of Man goes as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.”
Mk. 14:21 “The Son of Man goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!” It would have been. good for that man if he had never been born.”
Lk. 22:22 “But truly the Son of Mn goes as if it has been determined, but woe to that man by whom He is betrayed.”
Concerning Judas, Yeshua said that, “it would have been good that he had not been born.” This is a common idiom found in the Mishnah, for example, that says, “Whosoever tends to or pries into the four following things, it were as good for him as he had never come into the world; what is above, what is beneath, what is before, and what is behind. Whoever is not careful as to the glory of his Creator it were good for him that he had never come into the world.”
Source: M:Chagigah 2:1
Hathra’ah is a warning, by witness, given to a person who is about to commit a criminal act, letting him know the penalty which he will incur. Rabbinic law provides that, immediately before perpetrating a crime, the offender must be cautioned of the gravity of his act, otherwise guilty intention cannot be proved. Guilty intention alone can render a person subject to full penalty for his crime. This principle is based on the fact that many sins are committed through ignorance and error. The warning must name the particular punishment which the contemplated crime entails, whether corporal or capital; otherwise, the legal penalty attached to the crime cannot be imposed.
Mt. 26:25 Then Judas, who was betraying Him, answered and said, “Rabbi, is it I?” He said to him, “You have said it.”
Jn. 13:27 Now after the piece of bread, Satan entered him. Then Yeshua said to him, “What you do, do quickly.”
The next part of the dinner is called the koreich, the dipping of the sop. The dipping of the sop is when you break off a piece of unleavened bread about the size of an olive. It is then dipped into a mixture called charoset, a mixture of apples, raisins, nuts, honey, cinnamon, wine and lemon rind. Everything is chopped up together, very finely mixed together, and left standing for about twenty-four hours until it turns a very deep brown color, which is the color of brick mortar. This symbolizes the function of the Jews in Egypt, to build bricks and brick mortar for the buildings of the cities of Pharoah. This piece of matzah is dipped into the charoset, and then dipped into a bowl of horseradish. Its purpose is to bring tears to the eyes to remind the Jews of the bitter ears shed by their forefathers in the land of Egypt.
Jn. 13:28 But no one at the table knew for what reason He said this to him.
Jn. 13:29 For some thought, because Judas had the money box, that Yeshua had said to him, “Buy those things we need for the feast.” or that he should give something to the poor.
Jn. 13:30 Having received the piece of bread, he then went out immediately. And it was night.
No comments:
Post a Comment