Luk 22:0-23 | NET2full | STEP | Now the Feast of Unleavened Bread , which is called the Passover , was approaching .

‏ Luke 22:1-23

Judas’ Decision to Betray Jesus

1 Now the Feast of Unleavened Bread, ^{▼▼sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).} which is called the Passover, was approaching. 2 The ^{▼▼tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.} chief priests and the experts in the law ^{▼▼tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.} were trying to find some way ^{▼▼tn Grk “were seeking how.”} to execute ^{▼▼tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).} Jesus, ^{▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} for they were afraid of the people. ^{▼▼sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.}

3 Then ^{▼▼tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.} Satan ^{▼▼sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.} entered Judas, the one called Iscariot, who was one of the twelve. ^{▼▼tn Grk “Iscariot, being of the number of the twelve.”} 4 He went away and discussed with the chief priests and officers of the temple guard ^{▼▼tn The full title στρατηγὸς τοῦ ἱεροῦ (stratēgos tou hierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).} how he might ^{▼▼tn Luke uses this frequent indirect question to make his point (BDF §267.2).} betray Jesus, ^{▼▼tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} handing him over to them. ^{▼▼tn Grk “how he might hand him over to them,” in the sense of “betray him.”} 5 They ^{▼▼tn Here καί (kai) has not been translated because of differences between Greek and English style.} were delighted ^{▼▼sn The leaders were delighted when Judas contacted them about betraying Jesus because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.} and arranged to give him money. ^{▼▼sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).} 6 So ^{▼▼tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.} Judas ^{▼▼tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.} agreed and began looking for an opportunity to betray Jesus ^{▼▼tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.} when no crowd was present. ^{▼▼tn Grk “apart from the crowd.”} ^{▼▼sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).}

The Passover

7 Then the day for the feast ^{▼▼tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.} of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ^{▼▼sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.} 8 Jesus ^{▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} sent Peter and John, saying, “Go and prepare the Passover ^{▼▼sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.} for us to eat.” ^{▼▼tn Grk “for us, so that we may eat.”} 9 They ^{▼▼tn Here δέ (de) has not been translated.} said to him, “Where do you want us to prepare ^{▼▼tn In the Greek text this a deliberative subjunctive.} it?” 10 He said to them, “Listen, ^{▼▼tn Grk “behold.”} when you have entered the city, a man carrying a jar of water ^{▼▼sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.} will meet you. ^{▼▼sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.} Follow him into the house that he enters, 11 and tell the owner of the house, ^{▼▼tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).} ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 12 Then he will show you a large furnished room upstairs. Make preparations there.” 13 So ^{▼▼tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.} they went and found things ^{▼▼tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.} just as he had told them, ^{▼▼sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.} and they prepared the Passover.

The Lord’s Supper

14 Now ^{▼▼tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} when the hour came, Jesus ^{▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} took his place at the table ^{▼▼tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.} and the apostles joined ^{▼▼tn Grk “the apostles with him.”} him. 15 And he said to them, “I have earnestly desired ^{▼▼tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).} to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again ^{▼▼tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.} until it is fulfilled ^{▼▼sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.} in the kingdom of God.” ^{▼▼sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.} 17 Then ^{▼▼tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} he took a cup, ^{▼▼sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).} and after giving thanks he said, “Take this and divide it among yourselves. 18 For I tell you that from now on I will not drink of the fruit ^{▼▼tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).} of the vine until the kingdom of God comes.” ^{▼▼sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.} 19 Then ^{▼▼tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ^{▼▼tc Some significant Western witnesses (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. It is found in a variety of witnesses that represent a broad geographical base (P75 א A B C L Tvid W Δ Θ Ψ ƒ1,13 Maj al co), rendering the rise of the shorter reading much easier of explanation than the reverse. Further, the inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.} which is given for you. ^{▼▼sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.} Do this in remembrance of me.” 20 And in the same way he took ^{▼▼tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.} the cup after they had eaten, ^{▼▼tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnēsai), where the verb δειπνέω (deipneō) means “to eat a meal” or “to have a meal.”} saying, “This cup that is poured out for you is the new covenant ^{▼▼sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.} in my blood.

A Final Discourse

21 “But look, the hand of the one who betrays ^{▼▼sn The one who betrays me. Jesus knows about Judas and what he has done.} me is with me on the table. ^{▼▼sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him—somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.} 22 For the Son of Man is to go just as it has been determined, ^{▼▼sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).} but woe to that man by whom he is betrayed!” 23 So ^{▼▼tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.} they began to question one another as to which of them it could possibly be who would do this.