The End of Gideon

This is the Bible study page for the Thursday Night Bible Study Group meeting July 27 to wrap up the study of Judges 8.  This has been a wild study of a crazy time of Israel's history.  The character of Gideon has been baffling, but also a little too familiar.

Read through the whole chapter to maintain the context, but we'll pick up from verse 10.  Read through the chapter, use various translations, and make notes, and jot down questions.  Once you have that, then look over whatever commentaries you have (remember that the Blue Letter Bible website has several you can use).  Revise your notes and questions, then go back through with the questions below (they pick up at verse 10):

• The term used for the troops in the enemy camp are "Sons of the East" as opposed to Midian.  Yet they are clearly led by the Midianite kings.  What do you think that means for the term "Sons of the East" in this context?  
• Gideon ascends along the path of "ones dwelling in tents", which is a literal translation of the text.  Since the enemies he pursues actually do live in tents, it's probably safe to assume it's the route they took.  Why do you think Gideon was able to approach them the say way they came, but they still felt "secure"?
• There was 15,000 men left from the 120,000 in the original camp in Jezreel.  Still, Gideon only has 300 very tired men.  What do you think of Gideon's faith at this point?  How has it progressed from laying out fleeces?
• Gideon captures the kings, and the rest of the camp flees or routs.  Since there are no numbers given as to the fallen, it may not have been much of a fight, more of a surprise and scare off sort of encounter.  Gideon still ends up with the kings in his possession.  Why do you think God would let these raiders escape though?
• Gideon returns from the battle with his troops, and punishes Succuth just as he said he would.  What do you think is significant about the briars and thorns of the desert?
• But when he gets to Penuel, he tears down the tower, like he said, but also kills the men of the city, which he didn't mention.  Why do you think killing off the men of the city was warranted?  He didn't do the same to Succoth, so why here?
• Gideon questions the two kings about a battle at Tabor.  Mount Tabor is on the north side of the Valley of Jezreel, and Gideon was on the south side.  What battle do you think he was referring to?  
• The kings refer to the "men they killed" as like Gideon, "as the form of sons of kings".  Why do you think they phrase their descriptions this way?
• Gideon claims they were his actual brothers.  Why do you think his brothers would be on Mount Tabor at some point in this battle?
• The terminology used for the killing of his brothers implies that they were not killed in battle, but executed.  Why do you think that would be?
• Gideon tells his first born to slay the kings, but he won't.  Think through the battles so far, and the fact that Gideon only has the 300.  What do you think it means that his young son won't execute these men, after having been in such battles?
• The kings tell Gideon to do it, making a strange saying, "for as a man, his strength".  Gideon then "fell upon them".  This doesn't sound like a simple "strike" or "kill", although it's not certain it wasn't just a literary device to avoid repetition.  How do you think Gideon slew the kings?
• Zebah and Zalmunna are always mentioned together, even when speaking.  Why do you think that might be?
• After the battle is complete, the people of Israel ask Gideon to be their king, and establish a dynasty.  Gideon refuses, saying Yahweh is their king.  Why do you think he said that?  Where do you think he learned that?
• Gideon asks for a share of the plunder from them, and they gladly give it.  It totaled out to 1,700 in gold weight (whatever that is).  But they also give purple cloaks and camel pendants.  Gideon makes an ephod from the gold.  Look up "ephod" on the Blue Letter Bible site.  The ISBE includes a reference to this passage, so look at that one too.  What do you think Gideon made with the gold?
• Look at verse 27 in several different translations.  What do you think Israel did with the ephod, and why do you think the writer used this term?
• There was peace all the days of Gideon, even though he and people had the problem with the ephod.  Why do you think God left them in peace if the ephod was a problem?
• Consider that Gideon's father had the altar of Baal for the whole community on his property (see 6:25), now Gideon's gold ephod is worshiped.  Why do you think the Gideon's family gets wrapped up in this sort of thing?  They seems faithful (see 6:31), yet have these idols/altars in their possession.  Why do you think that might be?
• Gideon has seventy (70) sons.  What the...seriously?  Anyway, he also has a son by a concubine in Schechem.  Numerous wives, and a concubine in Schechem.  What would we call some guy like this today?  So, what other sorts of problems might Gideon have besides idol-worship?  Why do you think he had so many wives?
• Gideon dies at a "ripe old age", and is laid in the tomb of his father.  Good things references to positive life lived.  And clearly God blesses him.  But why do you think God would bless him if he's so consumed by idols and wives?
• As soon as Gideon dies, the people go back to the Baals (plural).  It's possible, though not certain, that this may be like Elohim, in that it's a plural reference to to a singular deity.  Which would mean, that, in the minds of Israel at least, they are worshiping the same God.  How do you see this mistake being made today, where a reference is close, but the actual practice is wrong, making the object of worship completely off?
• Israel does not remember God but also neglects to show kindness to Gideon's family.  Why do you think that would happen?  How do you think such heroes are renounced?  Consider that the writer of Judges has the story, so it's passed down over time for him to include in Judges.  It wasn't forgotten, but the people of the day simply did not show them kindness.  Why do you think that would be?

That should keep us busy for a while this week.  See you all Thursday!

Pegged by a Woman

This is the Bible study page for the Thursday Night Bible Study meeting June 1 to study Judges 4.  We've actually been able to do a chapter a week so far.  But I've missed doing the language study.  Now that I'm back at it, I found some stuff.

Read through the chapter a few times in different translations.  There are some linguistic and literary features that are completely lost in translation, but you may see clues by using different translations.  You may also find them referenced in a commentary, but more than likely you won't.  These features are not unknown, it's just few people are interested.  Make notes and jot down questions as you go through your reading (don't worry about finding those features).

After you've pushed through some of this on your own, go back through with a commentary or two.  The Matthew Henry might be worth the time, something detailed will be necessary if you want to get the "hidden" literary features.

After you've gone through your own study, and commentary study, go back through with the questions below:

• The Sons of Israel did evil before God after Ehud, or did the evil begin before he died?  Either way, why do you think this author skips any mention of Shamgar (chapter 3:31) here?
• God sells the people into the hand of Jabin, king of Canaan.  What do you think God received from Jabin for the people of Israel?
• Jabin is "king of Canaan", and this term is used for him several times in the chapter.  Look at a map to see where Hatzor is.  Why do you think the "king" of the land be there?
• Once again, "chariots of iron" are being used.  Consider  that iron is not commonly used or worked, and that only the Hittites and the Egyptians have the ability to work with it.  So where do you think the chariots came from?
• Jabin oppressed the people of Israel for 20 years after Ehud.  Ehud gave them freedom for 80 years.  We have no idea how long Shamgar provided relief, or even if he was a contemporary.  So, do you think this account is 100 years after Eglon was assassinated by Ehud?  How do you think this all connects?
•   Deborah is a prophetess and judge.  She is judging Israel during the time Jabin is oppressing the people, and he is the "king of Canaan".  So, how do you imagine these two things true at the same time?  Imagine the setting, what's happening among the Sons of Israel, and among the peoples of Canaan?  Why would an "insurrection" like that led by Deborah be allowed to happen when a king has 900 chariots of iron at his disposal?
• Deborah sends a message from God to Barak.  In it, God tells Barak to "march", "gather", "take with you", take position", "call out", or "draw toward" 10,000 troops of Naphtali and Zebulun.  That word is "mashak" in Hebrew.  Look it up here.  Look at the list of verses where it's used.  Compare the two uses in this chapter of Judges.  If you read those two verses together, considering how this word is used in both, what do you think the writer of Judges (or the Holy Spirit) has done here?
• God refers to the army of Jabin under Sisera as "many troops", "troops", "warriors", and "multitude" depending on the translation.  The Hebrew word is "hamon".  Look it up here, and keep that page open for later.  Look at the "Biblical Outline of Usage".  What do you see as the common "theme" in that outline?  Look at the "Root Word".
• God declares that He will give the army of Jabin into the hand of Barak.  The structure of this declaration has two halves, each with something that Barak does, and then with what God does.  What sort of "declaration" do you think this is?
• If this is some sort of agreement between God and Barak, where Barak calls out the troops and God delivers the enemy, why do you think Barak wants additional assurances (i.e. for Deborah to go out with him)?
• Deborah goes, but states that Sisera will not be Barak's prize or glory.  What do you think God is telling Barak, the Sons of Israel, and us with this statement?
• Where were the "Kenites" supposed to be?  (see chapter 1)  Where is Heber hanging out (look at a map)?  You've read through the chapter, so what do you think Heber is doing up there?
• Is Hobab the father-in-law of Moses?  Again, see chapter 1, and then look up Moses' father-in-law in a Bible dictionary or something.
• Who is "they" in verse 12 (NASB, NIV, KJV)?
• Sisera hears that Barak and troops are on Mount Tabor, so he takes his 900 iron chariots to the Kishon River.  What might be the problem with that tactic?
• Deborah tells Barak to get up and go.  So, had she not been there, how would Barak have known when to attack the charioteers of Sisera?
• Barak leads the charge down the mountain to the chariots.  God "routed", "threw into confusion", "threw into panic", or "discomfited" (my favorite) Sisera and his army.  The Hebrew word is "hamam".  Look it up here.  Look at the "Root Word(s)".  What does this word look and sound like?  See the connection to the way God describes the army of Jabin/Sisera?  So, what do you think the ones hearing this story thought when the reader gets to this spot?
• Sisera has to escape on foot.  Why do you think his chariot was no longer a good transportation option?
• Barak gets everyone of Sisera's army.  But Sisera escapes on foot.  So, people on foot run down chariots fleeing for their home city.  Can you visualize what's going on here?  How is it that chariots are suddenly the slow option as opposed to running?
• Sisera flees and Jael invites him in.  He flees to Heber because there is "peace" between Heber and Jabin.  What does this say about the relationship betweenHeber and the Sons of Israel?
• Jael invites Sisera in and hides him.  Then he gets needy.  He asks for water, but what does Jael give him?  In 43 uses in the Hebrew Scriptures, 41 times this word is translated as "milk".  What do you think is the significance that Jael gives Sisera milk instead of water?
• Sisera then gives her instructions about what to do when people pass by.  She doesn't follow his instructions very well.  The detail about Sisera "sleeping" occurs at the end of the verse in Hebrew (see NASB, ESV, NRSV, and KJV).  Why not put that up front instead of the grisly detail of how she kills him?
• Jael goes out and calls Barak to show him her handiwork.  What do you think went through Barak's mind when that happened?
• The "tables were turned" on Jabin, but it took some time before he was "cut off".  Why do you think it took a bit of time?

That should keep us busy for a bit on Thursday.  Be sure to look a the characters, Deborah, Barak, Jael, Jabin, Sisera, and Heber to gain some insight on how this applies to you.  Who are you most like, and why?

Not Quite Done

This is the Bible study page for the Thursday Night Bible Study Group meeting May 4 to begin the study of Judges 1.  This chapter starts the process of setting the rest of the book.  It depicts the failure to possess the land and dispossess the Canaanites.

Read through the chapter several times in different translations.  Jot down questions and observations as you do.  Try and imagine the events happening, hearing the words, and seeing the faces.  Try and find a map of Canaan, and see if you can see where things happened, what was around them, how far apart they were, and so on.  Get a feel for areas of mountains and plains.

Once you have your own notes, look through commentary.  Revise your notes and questions accordingly.  See how much you agree or disagree with the conclusions of the commentators.

After you've gone through the passage yourself, go back through with the questions below:

• The timing seems to be after the death of Joshua.  Yet, the chapter mentions Caleb later.  Why do you think the writer has this repeated material, but has the timing after Joshua?
• Read Joshua 10.  The account seems to repeat much of this chapter.  Why do you think the writer of Judges would repeat this at the beginning?
• Judah goes up first, by Yahweh's choice and he takes Simeon.  See if you can find Simeon's allotment on a map of Canaan.  If you can, why does this make so much sense for them to "team up"?
• As the cities are defeated, reading through the chapter, does Judah help Simeon?
• Adoni-Bezek of the city of Bezek is in the wrong place.  Bezek is too far north out of Judah's territory.  Considering where they take him and where he dies, and considering what you read in Joshua 10, who could this Bezek person be instead?
• What do you think of cutting off the "thumbs" of the hands and feet of your opponents?
• What surprises you about the thumbless king's response to having his thumbs removed?
• Read Joshua 14:6-15, and 15:13-19.  Who defeats the "Sons of Anak"?  If this has already happened, why mention it again here?
• What do you think of Caleb?  How many people do you know who are as strong at 80 as they were at 40?
• The descendants of Moses' father-in-law are Midianites.  This clan, called Kenites, goes up with Judah, and then dwells in the south.  Who are these Kenites, and why should we care?
• Judah continues to have success, until the plains.  But looking at a map, where is Gaza, Ashkelon, and Ekron?
• Verse 19 is the first mention of "iron chariots" in Judges.  Look at Joshua 17:14-18.  Such contraptions are not new.  They are essentially like tanks.  It seems that the Sons of Israel don't have iron.  What do you think this means for them as they try to take this land?
• The remainder of the chapter seems to be about how the other tribes didn't drive out the Canaanites.  Why do you think this is so important?  Why, if God promises success, do you think the people didn't succeed?

We may not get through the whole chapter, but we may.  Keep each other in prayer this week.  See you all Thursday!

Can God Be Killed

This is the Bible study page for the Thursday Night Bible Study Group meeting March 16 to study Luke 23:26-56 (or as far as we get through).  The parallels to this passage are Matthew 27:24-61, Mark 15:15-16:1, and John 19:16-42.  It might be helpful to use all four to help create the scene with all the elements.

Be sure to make notes about all the various details that jump out at you; questions, observations, and just plain odd things.  After you have your own notes, I encourage you to review a few commentaries on Luke.  As always, Blue Letter Bible has some, but anything else you can find in print will also be helpful.

After you've done your own study, go back through with the questions below:

• In Matthew, Mark, and John (19:1), the writers state that Jesus is scourged.  Luke leaves out this detail.  Why do you think Luke would leave that part out?
• Scourging is not described in any of the other three Gospels.  We tend to make much of it, but none of the Gospels give it more than a sentence, and Luke leaves it out entirely.  Why do you think we emphasize something they minimized?
• Matthew, Mark, and Luke mention Simon of Cyrene who carries the cross for Jesus.  In Mark, he is referred to as "the father of Alexander and Rufus".  Many think this signifies some familiarity with his family in the early church.  Why do you think this detail significant enough for these three to mention?
• The Catholic Church has Fourteen Stations of the Cross on this road to Golgotha.  Some are in Scripture and some are "legendary".  What do you think is the point of going over those "stations" for this church tradition?
• If you've never seen this attraction, you will enjoy this.  This link goes to the official website where you can read about this Texas roadside attraction in Groom, Texas, on I-40.  Why do you think someone would spend so much money on such an attraction?
• Luke leaves out what we think of as a lot of detail, but he includes Jesus and the "weeping women" in verses 27 through 31.  To what do you think Jesus is referring here? 
• If it's possible that Jesus predicts the destruction of Jerusalem now for a third time, what do you think this might have to do with Luke's purpose in writing his account of Jesus?
• Jesus is depicted as being crucified between two others.  In Matthew, Mark, and Luke, they are criminals.  In John, they are just two others.  What do you think is the importance of Jesus being between two other people, criminals or not? (Maybe Mark 15:28?)
• During the time Jesus is on the cross, it's agreed that the soldiers divided up His clothes by casting lots (see John's account though for more detail), and Jesus was mocked by pretty much everyone close at hand around the cross.  Why do you think this was such an important detail?
• In Matthew and Mark, both the others crucified with Jesus are joining in the mocking.  Luke has a different detail, where one does, but the other professes faith in Jesus.  Why do you think this didn't make it into the other three Gospels? (How does Luke know this?)
• There is darkness over the land for three hours in Matthew, Mark, and Luke.  And in all three, He dies after.  Imagine the scene:  A major solar eclipse, and as Jesus dies, the sun emerges from the other side of the moon; it's light out again.  What do you think is the significance to that?
• In Matthew, Mark, and Luke, a centurion professes a modicum of faith in Jesus when he sees how Jesus dies.  How do you think this detail made it into the three Gospel traditions?
• Only in Luke do we have the quote, "Into Your hands I commit My Spirit" as Jesus dies (Psalm 31:5). In Matthew and Mark, it's a quote from Psalm 22:1.  What do you think is the essential difference between those two quotes?
• In all four Gospels, we have followers of Jesus witnessing the crucifixion.  In Matthew and Mark, we have women specifically, and several named.  In Luke we have some including women, but no one is named.  In John we have a similar list, but also a whole discourse where Jesus commends His mother into the care of "the disciple whom Jesus loved".  What does this tell you about the source for the Gospel details about the crucifixion?  
• Only in John is Jesus' side pierced with a spear.  John as specific testimony that he witnessed this, and also what Scripture it fulfills.  Why do you think this never made it into the other Gospels?
• Joseph of Arimathea goes to Pilate to ask for the body in all four Gospels.  Why do you think this detail is so important to the Gospel writers?
• In John, Nicodemus joins Joseph in caring for Jesus' body.  What might this detail tell you about John and Nicodemus?
• John has a detail that the tomb was in a garden close to where Jesus was crucified.  The others include no such location clue.  But all agree it was a stone tomb, three agree that no one had ever used it.  What do you think it means that "no one had yet been laid in it"?  Who reuses a tomb?  (for a clue, go to the Blue Letter Bible, or Google, and look up an "ossuary box")
• There are witnesses (or a witness) to where Jesus is laid.  Consider the detail of Matthew 25:61. This obviously sets up the next chapter in every Gospel.  But what do you think is going through their minds?

This will probably take us several weeks, but at least we'll be ready for Easter!

Passing 'Round The Messiah

This is the Bible study page for the Thursday Night Bible Study Group meeting March 9 to study Luke 23:1-12.  It was going to be longer, but I think there's enough here to take up our time.

Read through the passage and the parallels in Matthew 27:1-14, Mark 15:1-5, and John 18:28-38.  Not all the Gospels share the same set of characters, sequence, or wording.  There's enough detail between them to get some sense of the event, including the chaotic feel of it.  Make notes and jot down questions as you go through.

After you have your notes and questions, go back through with some sort of commentary.  The more detail the commentary has the more they will deal with the discrepancies between the Gospels.  They're not critical to know and address, but can be helpful in getting a sense of what happened.

After you have your notes and questions, revised them with some commentary, go back through with the questions below:

• The Sanhedrin brings Jesus to Pilate.  Later on there is a stoning of Stephen, so they can execute someone in an unofficial sense and get away with it.  Why do you think they want the Romans to execute Jesus officially and publicly?  (for more food for thought here, consider John 18:32)
• In verse 2, the religious leaders accuse Jesus with different accusations than they arrived at in their council chambers.  Why do you think that might be?  Even so, are they "lying" to Pilate?
• Once Pilate says he finds no guilt in Jesus, the religious leaders then widen the accusations.  When Pilate hears Jesus was from Galilee he perceives a way out for himself.  Why do you think Herod happened to be in Jerusalem just then?
• Luke records (actually repeats from earlier in Luke 9) that Herod actually wanted to see Jesus.  But why do you think he was interested in Him?
• Herod gets nothing from Jesus.  At least Jesus spoke with Pilate, but to Herod He says nothing.  Why do you think that would be?
• Herod and his detachment of soldiers mock Jesus but also give Him an expensive robe.  Why do you think Herod would give Jesus such a thing?
• The Jewish leaders are accusing Jesus strongly as Jesus gives no answer to Herod.  What sort of effect do you imagine this is having on Herod?
• Herod sends Jesus back to Pilate.  Luke then makes the odd statement that Herod and Pilate became friends from that day on, and that before they had been enemies.  Why do you think this is in any way important to the account in Luke?  He leaves out so much other stuff, but this he includes.  Why do you think that might be?

 That will probably keep us busy for a few hours.  Remember to think through what all this says about Jesus and your relationship with Him.  What do you learn about that relationship from Jesus' treatment and response?

Denials and Trials

This is the Bible study page for the Thursday Night Bible Study Group meeting March 2 to study Luke 22:54-71.  This is both Peter's denial and Jesus' "trial" such as it is in Luke.  The parallel passages are Matthew 26:57-75, Mark 14:53-72, and John 18:13-27.  It will be helpful to read these others as there are details that are actually difficult to reconcile.

Read through the passage in Luke, and the parallels looking for the scenes in as much detail as you can imagine.  There are two scenes, one in the courtyard, and one in a big room in the house.  Put yourself right in the crowd in the courtyard.  What noises and voices do you hear?  What do you see?  What do you smell?  What are the people talking about?  Once you have the scene set in your mind, now read the text.

Now put yourself in the house with the religious leaders and guards.  What noises and voices do you hear there?  What do you see, what do you smell?  What are the people on the fringes of the crowd discussing?  Once you have the scene set in your mind, now read the text.

Jot down your observations, questions you have about what's in Luke or the parallel passages.  Think through the differences and see if any sort of reconciliation makes sense in your mind.  Re-imagine the scene again with the insight you've gained and see if anything changes.  Remember to ask why who says what.

Armed with those notes and questions, now go to commentaries.  The Matthew Henry Commentary on the Blue Letter Bible will be helpful here because it's so detailed.  Keep in mind that commentators have trouble with synchronizing the various Gospel accounts.  So, different commentators will take different approaches.  Of the variety of views you find, try and pick one, or combination of some, that make the most sense to you.  You won't be in danger of being wrong if you disagree with any of them (or me, or each other).

After you've done this work, go back through with the questions below:

• Peter follows the soldiers and officials who arrested Jesus at a distance, but then joins them at the courtyard fire.  Why do you think Peter would approach so close?  Why do you think none of the other disciples did?
• The accounts in the various Gospels disagree on almost every point surrounding Peter's denial except that there were three, and in the courtyard of the high priest.  Why do you think there was such variance in the accounts?
• The first accusation always seems to be a servant girl, either the one who let Peter in or one present.  Why do you think that might be an important point?
• The second accusation takes various forms from different people, and Peter's response is also different in each account.  How significant do you think these differences are in light of the point of the overall "denial scene"?
• The third denial in each Gospel seems to stem from Peter being from Galilee (his speech/accent gives him away).  While the exact details vary, the element of his being from the same region as Jesus seems the same.  Why do you think that might be significant, or significant enough to show up in the same order in each Gospel?
• In Luke, as Peter makes his third denial, Jesus looks straight at him.  This detail occurs only in Luke.  It may be hard to imagine how they could see each other, but why do you think this detail is important for Luke to include?
• Peter weeps over his failure in Matthew, Mark, and Luke; but John has nothing.  What do you think is going on in Peter's mind and heart?
• The trial of Jesus in Luke is very short, but when does the event take place in Luke?
• The beating of Jesus by the guards in Luke comes before He stands before the council, in the others, after they accuse Him.  How might this help you reconcile the timing of the three accounts of Matthew and Mark with Luke?
• As the guards blind and then beat Jesus, they ask Him to prophesy who hit Him.  This is supremely ironic for the readers/hearers of the first century because of how Luke arranges his account.  What irony do you see here?
• The council of elders, chief priests and scribes assemble and Jesus is brought to them.  They ask Him if He is the "Messiah".  What do you think they mean by that term?
• Jesus' answer to the council is really weird in Luke.  What do you think Jesus means by "...if I ask you a question you will not answer..."?  Read Luke 20:1-8 and see if that helps any (it may not - honestly nobody really knows)
• Look at how Jesus describes where He will be seated the next time they see Him.  In Matthew, Mark, and Luke, Jesus will be "...seated at the right hand of power...".  Luke adds, "of God", which is obvious, but look at the range of options for this word in the Strong's entry on the Blue Letter Bible.  This is supposed to be a quote from Psalm 110:1, but only the reference to "sitting to the right" is from there.  So, why do you think there is this common reference to "power" in each Gospel (except John)?  What do you think is the point of "power" to the early followers of Jesus?
• In Luke, Jesus is asked if He is the "Son of God".  How do you think the religious leaders made the leap from "seated at the right of 'power'" to Jesus being the "Son of God"?  Keep in mind that's not a normal understanding of the "Messiah" in Judaism.
• In each of the responses recorded in Matthew, Mark, and Luke, Jesus literally says, "You say that I am."  In a sense Jesus dodges the question, but still affirms the title.  Why do you think this might be important enough for each Gospel writer to record it exactly the same?
• This assertion, or affirmation, is all the religious leaders need to accuse Jesus.  Why do you think it was enough?  What is Jesus being accused of by the religious leaders?

That's plenty to keep us busy.  Remember to look for places where you learn about your relationship with Jesus.  Keep in mind, saying you'd never think or act that way isn't where you'll learn and grow the most.  Stretch yourself, and see where our Master might be trying to deepen your relationship with Him.

Blessings upon you all until we meet again!

Capturing God

This is the Bible study page for the Thursday Night Bible Study Group meeting February 23 to study Luke 22:39 through 53.  This is a smaller chunk, but I wanted to take the trial and denial in one sitting.  The parallels to this are in Matthew 26:36-56 and Mark 14:32-52.  But also read John 18:1-12.

If you have time to read this in various translations, you will some variety in word choice, but the essential meaning remains in each.  The passage breaks nicely into two parts, Jesus' prayer and arrest.  John only has the arrest, unless you count John 17 as the prayer in the Garden.  Most readers don't, because it's simply too different. 

Each Gospel writer emphasizes something different.  Focus on Luke's emphasis, but to do that, you'll need to at least see how he's different from the others.  If you have a "Harmony of the Gospels" you will find this task a lot easier.  The Blue Letter Bible site (not the app) has one if you don't.

Make sure to take good notes and questions as you go through the Gospel accounts.  After you have your own notes and questions, refer to commentaries you have available.  Revise your notes and questions as necessary.  After your own work go back through with the questions below:

• Gethsemane is supposed to be on the Mount of Olives.  But Luke isn't that precise.  The others are, so we know Jesus was in the Garden of Gethsemane.  Why do you think Luke would not include such a detail?
• In Luke 21:37, Luke includes the detail that Jesus "camped" out on the Mount of Olives rather than stay in some house in the city.  Since there were so many pilgrims in Jerusalem, this isn't odd.  But what does that also tell you of the "privacy level" of the Mount of Olives at this time?
• In the other Gospels, Peter, James, and John are singled out to follow Jesus deeper into the garden.  Why do you think Luke would leave out such a detail?
• In Luke Jesus instructs all the disciples to pray and in Matthew and Mark only tells the three to "keep watch".  Why do you think Luke is more inclusive and focus' on prayer here?
• In Matthew and Mark both, Jesus prays three times.  Luke has only once, but it's intense.  See if your favorite translation footnotes verse 43 and 44.  If they don't it's not important, but it's possible these verses were added later.  Why do you think that would be unlikely?
• Luke is the only Gospel writer to mention why the disciples were so tired.  What do you think Luke means by "...from sorrow"?  What do you think they are grieving?
• Luke has the crowd show up immediately while Jesus is telling them to pray to avoid temptation (repeating His earlier command).  What is interesting to you about Luke's crowd (v.47) as opposed to the other Gospels (including John)?
• Matthew and Mark explain the kiss of Judas, Luke says he tried to kiss but Jesus didn't let him, and John doesn't even mention any sort of attempt by Judas.  What do you think happened?
• Then there was sword play.  The servant has his ear cut off.  In Matthew and Mark someone does it.  In Luke someone does it but Jesus heals it.  And in John Peter does it to Malchus.  What do you do with the differences?
• In Matthew, Jesus tells them that to live by the sword one dies by the sword, and that He has legions of angels to fight if it were warranted.  In Mark, Jesus just moves on to address the "angry mob".  In Luke, Jesus simply says to stop it (then heals the man).  In John, Jesus addresses Peter telling him not to prevent this from happening (allusion to the Garden prayers in the other Gospels?).  So what do you think happened?
• Now, in verse 52, Luke has the make up of the crowd.  Matthew has a crowd from the chief priest and elders with swords and clubs.  Mark has a crowd with swords and clubs.  Luke finally mentions the make up but the chief priests and and officers of the temple are actually there.  And John continues to refer to the Roman soldiers, a detail missing from all the others.  Why do you think such details might have been difficult to sort out from this event?
• What Jesus says to the crowd is similar in Matthew, Mark, and Luke; but very different in John.  Luke has Jesus referring to "this hour and the power of darkness" which is missing from the others, and John has Jesus going out to them, and them literally falling down at His approach.  Again, why do you think these details might be difficult to sort out?
• Read verse 53 of Luke in a couple of translations.  At least use a King James and an NIV.  It's even better to have a New American Standard or English Standard Version with those.  Literally, the verse reads: "...but this is of you the hour and the power of darkness."  The pronoun "this" matches exactly with the objects "hour" and "power".  What do you think Jesus means by the "power of darkness" being of them?

That should keep us busy for the time we have.  Remember to consider this passage as it applies to you?  For instance, when have you ever tried to solve a problem God doesn't have (with a sword, screw driver, or sack of groceries)?  There are other points of application you can find.  Make sure those make it into your notes.