Did Jesus really sweat drops of blood ?
In the gospel of Luke we find a passage where Jesus is said to have sweated blood.
Luke 22:43And there appeared an angel unto him from heaven, strengthening him. 44And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. KJV
When it comes to this passage there are actually 2 different points that we need to investigate.
1) Did Jesus really sweat blood
2) Is this passage authentic to the Gospel of Luke.
So lets start with point 1. Did Jesus actually sweat blood.
A Christian website states:
“Of the four gospel writers, only Dr. Luke referred to Jesus’ ordeal as “agony” (agonia). It is because of this agony over things to come that we learn during His prayer “his sweat was as it were great drops of blood falling down to the ground” (Luke 22:44). Only Luke referred to Jesus’ sweat (idros)—a much used term in medical language. And only Luke referred to Jesus’ sweat as consisting of great drops of blood (thromboi haimatos)—a medical condition alluded to by both Aristotle and Theophrastus.1 The Greek term thromboi (from which we get thrombus, thrombin, et al.) refers to clots of blood.2 Bible scholar Richard Lenski commented on the use of this term: “‘As clots,’ thromboi, means that the blood mingled with the sweat and thickened the globules so that they fell to the ground in little clots and did not merely stain the skin.”3“
Hematidrosis: Did Jesus Sweat Blood? – Apologetics Press
However, this is simply not what the text actually states.
The Greek very clearly uses the word ὡσεὶ hōsei which means like, as if it were. This shows a similarity. His sweat was like as if it were drops of blood, not that his sweat was drops of blood. The is a similarity either to the size of the drops of sweat as if they were like drops of blood or more likely the intensity of the sweating, pouring out of Jesus as if like blood from a wound.
The KJV states “WAS AS IT WERE”, not that it was blood drops.
Other translation include the word like.
Luke 22:44 And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground. NIV
Luke 22:44 And being in agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground. ESV
The word like in the English showing a similarity not an actuality.
Neither the Greek or English says that Jesus actually sweated blood.
Now we must look at point 2. Is this passage, verses 43 and 44 actually original to the Greek text of Luke?
The verses are included in the majority of Greek manuscripts that we have available today.
However, there are some that do not contain the verses, 2 of which hold considerable weight when it comes to textual criticism. These are Codex Vaticanus and P75. A further weighty manuscript, Codex Alexandrinus also does not contain these verses. Further manuscripts that omit these words are Codex Washingtonianus, Codex N and a few other later manuscripts.
The Original reading of Codex Sinaiticus contained the verses, but a later scribe removed them by adding curved marks around the verses before an even later scribe put the verses back in by attempting to remove these marks.
The verses are part of the Syriac Curetonian, Palestinian, Harclean, and Syriac Peshitta, the Ethiopic and Slavonic versions
They are also included in the Diatessaron.
They are also found in many of the old Latin manuscripts.
It is in the NA28/UBS5 text but is included in brackets
Luke 22:
Sometimes a reading in a manuscript is not as simple as it reads this way or that way. There are often other things to consider when looking at manuscript evidence.
Manuscript 0171 from either late 200’s or early 300’s which is not mentioned in some textual apparatus contains the final words of verse 44 , showing that this was in the text.
P69 from the 200’s doesn’t contain the verses but it also doesn’t contain verse 42.
this is likely done not through deliberation but by Paralipsis, skipping from one word in verse 41 to another in verse 45 .
Although this is just a possibility.
It is possible, maybe even more probable that the exemplar of P69 did not contain the verses but it is in no way a definite fact based on the lack of verse 42.
Codex Alexandrinus, while it does not contain the verses does contain the Eusebian section numbers (283) in the margin at this point which shows that the passage was known.
Minuscule 34 has a marginal note regarding manuscripts where the passage is not found.
“the report about the sweat-drops is not in some copies, but Dionysius the Areopagite, Gennadius of Constantinople, Epiphanius of Cyprus, and other holy fathers testify to it being in the text.”
Patristic evidence.
There is a wide range of patristic evidence that attests to the inclusion of these verses. A couple that come from prior to any manuscript evidence that we have.
Justin Martyr in his Dialogue with Trypho quotes the passage.
“For in the memoirs which I say were drawn up by His apostles and those who followed them, [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, ‘If it be possible, let this cup pass:“
Dialogue With Trypho, chapter 103
Irenaeus defending Jesus coming in the flesh also quoted verse 44 in his Against Heresies
Still further, if He had taken nothing of Mary, He would never have availed Himself of those kinds of food which are derived from the earth, by which that body which has been taken from the earth is nourished; nor would He have hungered, fasting those forty days, like Moses and Elias, unless His body was craving after its own proper nourishment; nor, again, would John His disciple have said, when writing of Him, But Jesus, being wearied with the journey, was sitting [to rest];
John 4:6 nor would David have proclaimed of Him beforehand, They have added to the grief of my wounds;
nor would He have wept over Lazarus, nor have sweated great drops of blood;
Irenaeus Against Heresies book 3 chapter 22
Ephrem Syrus Ephraim the Syrian.
“But one token there is which I have seen in Him that heartens me exceedingly above all. For while He was praying I saw Him and was glad, because He changed color and was afraid: His sweat was as drops of blood, because He felt that His day had come. This is pleasant to me, exceedingly above all, if it be not that deceiving He has deceived me therein. But if beguiling He has beguiled me, this is both for me and for you alike, my ministers.
Ephrem Carmina Nisibena, Hymn 35, part 18
Hippolytus in the early 200’s contrasting between the humanity and divinity of Jesus stated.
“And in an agony He sweats blood, and is strengthened by an angel, who Himself strengthens those who believe in Him,”
Against Noetus chapter 18
Hilary of Poitiers writing in about 350AD made mention of the verses not being in very many Greek and Latin manuscripts.
“We must not indeed pass over the fact that in many manuscripts, both Latin and Greek, nothing is said of the angel’s coming or the Bloody Sweat. But while we suspend judgment, whether this is an omission, where it is wanting, or an interpolation, where it is found (for the discordance of the copies leaves the question uncertain), let not the heretics encourage themselves that herein lies a confirmation of His weakness, that He needed the help and comfort of an angel.”
Latin composition De Trinitate book 10 part 41
Despite his statement regarding the verses missing, he does not state whether or not he considered the verses authentic. He simply goes on to argue on a theological basis.
Epiphanius of Salamis in 374 AD quoted the verse to show that Arians used it to show that Jesus sometimes needed help, thus being inferior to the father.
“And it says in the Gospel according to Luke,
‘There appeared an angel of the Lord strengthening him when he was in
agony, and he sweat; and his sweat was as it were drops of blood,’ when
he went out to pray before his betrayal”
Epiphanius of Salamis Panarion 19:4
Epiphanius also used this verse to demonstrate that Jesus was a real human with real flesh, only flesh could sweat.
“ For every divine word, standing firm amid the sons of darkness,
confounds the darkness but enlightens the sons of the truth. See how
much helpful material there is in this saying. No sweat comes from bodiless beings. In this way he showed that his flesh was real and not an apparition. < And > without a soul and a mind there can be no agony of a flesh
that is united to the Godhead.”
Epiphanius Panarion 61
Epiphanius claims in Panarion that Arius cited this very passage from the Gospel of Luke in an attempt to demonstrate the subordination of the Son to the Father.
And Arius adds next that “ ‘being in agony while he prayed,’ ” < as >
we find in the Gospel according to Luke, and “ ‘He sweat, and his sweat
was as it were drops of blood falling to the ground. And there appeared
an angel of the Lord strengthening him.’ ” Those nit-pickers jump
up at once as though they had found an opening against an enemy, and
add, “Do you see that he even needed the strength of angels? An angel
strengthened him, for he was in agony.
Epiphanius Panarion 61
Similar to Jerome in regards to 1 John 5:7, Epiphanius makes mention that this verse was being removed by the orthodox because they were “frightened” and “not thinking about it’s significance”
“The orthodox have removed the passage, frightened and not thinking about its significance.”
He also makes mention that it was in the unrevised copies.
“is found in the Gospel according to Luke in unrevised copies.”
Epiphanius Ancoratus chapter 31
Yet again Epiphanius used the passage in defense of Jesus being real flesh.
Epiphanius Ancoratuschapter 37
Didymus the Blind
In a work called De Trinitate there is found a quote of Luke 22:43. The work is attributed to Didymus, but this is contested. However, whoever wrote this work did quote the verse.
De Trinitate book 3 part 21
John Cassian writing in the early 5th Century:
“in an agony of prayer, even shed forth drops of blood.”
First Conference of Abbot Isaac on Prayer chapter 25 ( known also by the title the Ninth Conference,)
This attestation is missing from the UBS and Nestle Aland textual apparatus.
Theodore of Mopsuestia late 4th/ early 5th Century included the passage in his own Gospels text.
H. B. Swete published some of the works Theodore of Mopsuesita in 1882, one of the works included a full quotation of the passage.
Theodoret of Cyrrhus in 453
after presenting Jesus’ statement in John 12:27, he says that Luke taught more clearly how Jesus was indeed suffering, when He was in agony, and he proceeds to use part of verse 44.
Theodoret Haereticarum Fabularum Compendium
Jerome included the passage in his Latin Vulgate in the late 4th Century, however, Jerome also wrote that “In some copies, Greek as well as Latin, written by Luke,”
Against the Pelagians, Book 2, part 16
This would mean that he was aware of some copies that did not contain the passage.
Ambrose of Milan in the 4th Century writing on Luke makes no mention of the Angel or the sweat like blood.
Cyril of Alexandria writing in the early part of the 5th Century references the events in Gethsemene, although he does not mention the angel or the blood, he does state that what was done was not because he needed strengthening but that we might learn, which certainly implies that Cyril was aware of the text that says the angel strengthened him but is explaining its meaning, that the strengthening was not for his benefit but ours.
“He was praying therefore, when already those who were to seize Him were at the door. And let no man of understanding say, that He offered these supplications as being in need of strength or help from another:—-for He is Himself the Father’s almighty strength and power:—-but it was that we might hereby learn, ever to put away from us carelessness when temptation harasses, and persecution presses upon us, and perfidy contrives for us its snare, and makes ready the net of death..”
Cyril of Alexandria Sermon 147
Severus of Antioch makes mention of the passage not being in the text at Alexandria and states that Cyril had said of the passage that it may be an interpolation.
“Regarding the passage about the sweat and the drops of blood, know that in the divine and evangelical Scriptures that are at
Severus book 6 third letter
Severus also makes a statement regarding this passage being in the text at Antioch and other countries and also some fathers mentioning it, however, he says that
“In the books therefore that are at Antioch and in other countries, it is written, and some of the fathers mention it.”
Severus did use this in his 64th Homily.
So this passage it would seem was present in many parts of the Christian world but absent from the text in Alexandria.
We now come to an important witness to the passage, John Chrysostom.
John Chrysostom used the passage a couple of times
While commenting on Matthew 26:36-38, which is the parallel passage to Luke, he jumps from Matthews narrative to include the narrative that is found only in Luke before then returning to Matthew.
“And He prays with earnestness, in order that the thing might not seem to be acting. And sweat flows over Him for the same cause again, even that the heretics might not say this, that His agony was a pretense. Therefore there is a sweat like blood, and an angel appeared strengthening Him, and a thousand sure signs of fear.””
Homily 83 on Matthew,
This actually demonstrates something of vital importance when we are trying to work out if the passage is scripture or not. The fact that Chrysostom makes no mention of his jump to Luke in his commentary indicates that he may have been aware of a lectionary inclusion of this passage from Luke into Matthew that was customary on Thursday of Holy Week, Maundy Thursday, to read Luke 22:43-44 after Matthew 26:39
Codex C has the text of Luke 22:43-44 inserted in the margin near Matthew 26:39
This is done for lectionary purposes, where a text is read and another passage is then read directly after it. Rather than having to jump from one passage to another the 2nd passage is inserted near the end of the first passage. This is not unique and can be found in many manuscripts in other passages (John 7:52-8-11) as an example.
Bruce Metzger said that it was a later addition to the text specifically citing the transfer of the verses into Matthew found in family 13 as evidence
“The absence of these verses in such ancient and widely diversified witnesses as P(69vid), א A B T W syrs copsa, armmss geo Marcion Clement Origen al, as well as their being marked with asterisks or obeli (signifying spuriousness) in other witnesses (Δ Π 892c 1079 1195 1216 copbo) and their transferal to Matthew’s Gospel (after 26:39) by family 13 and several lectionaries (the latter also transfer ver. 45a), strongly suggests that they are no part of the original text of Luke. Their presence in many manuscripts, some ancient, as well as their citation by Justin, Irenaeus, Hippolytus, Eusebius, and many other Fathers, is proof of the antiquity of the account. On grounds of transcriptional probability it is less likely that the verses were deleted in several different areas of the church by those who felt that the account of Jesus being overwhelmed with human weakness was incompatible with his sharing the divine omnipotence of the Father, than that they were added from an early source, oral or written, of extra-canonical traditions concerning the life and passion of Jesus. – (Metzger B. M., A Textual Commentary on the Greek New Testament, 1994, p. 151
When we look at the Latin family f13 most manuscripts include Luke 22:43-44 at the end of Matthew 26:39. Of course we should not assert that these verses were original to Matthew. They are there exactly for the purpose already outlined.
In manuscript 1689 of this family, although the text of Luke 22:43-44 is not included after Matthew 28:39 there is a margin note at this point that instructs the lector to jump to (283) which is the Eusebius section number that relates to Luke 22:43-44. This demonstrates that this was part of the lectionary reading for Maundy Thursday.
Dean Burgon stated that in every single Greek Gospels Lectionary, verses 43-44 of Luke 22 follow Matthew 26:39 in the reading for Maundy Thursday***
The evidence for the originality of these verses is very strong. It is in most Greek manuscripts, it is quoted by an array of church fathers, from diverse geographical support, including very early attestation.
We have attestation from 4 writers, Hilary, Epiphanius, Jerome, and Athanasius of Sinai, who state that the passage was not found in some manuscripts but all would seem to affirm the authority and origination of the passage.
Only 2 writers, 1 Latin and 1 Greek who quote Luke 22:43-44 do not reference the angel or the sweat.
We have reference to the verses being removed, with a possible strong motivation, because the Arians were using it as evidence that Jesus was not God.
If the verses were not original we must ask as to the reasoning behind their addition. We must also ask as to how none of the early church writers mention that these verses are not authentic when they are clearly aware that they exist.
Bart Ehrman has proposed that verses 43-44 do not look like something Luke would write, on the grounds that Luke had an interest in portraying Jesus as “imperturbable.” However, Luke reports about several actions of Jesus in which His disposition is far from stoical or disinterested, including His criticism of the synagogue-ruler in chapter 13, and His weeping over the city of
Writing in the second century Celsus, stated that Some believers were altering the texts to deny difficulties (preserved by Origen)
“alter the original text of the gospel three or four or several times over, and they change its character to enable them to deny difficulties in face of criticism.”
So it is very possible that the removal of these verses could be explained simply by the verses being taken from their usual place in Luke and put in the Gospel of Matthew. Then either the Gospel of Matthew was copied and these verses removed leaving Luke and Matthew without the verses, or someone took the verses out of Luke but failed to put them into Matthew, thus losing the text.
Obviously we cannot ignore the possibility of this verse being removed by the early church for reasons of addressing the Arians.
If you liked this study please subscribe here
You can buy my books on Amazon there is a link here
Join our Patreon membership here or you can buy me a coffee through paypal
0 Comments