Luk 22:28-38 | NET2full | STEP | “You are the ones who have remained with me in my trials .

‏ Luke 22:28-38

28 “You are the ones who have remained ^{▼▼tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.} with me in my trials. 29 Thus ^{▼▼tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.} I grant ^{▼▼sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.} to you a kingdom, ^{▼▼tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatithemai basileian) see L&N 37.105.} just as my Father granted to me, 30 that you may eat and drink at my table in my kingdom, and you will sit ^{▼▼tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatithemai) as part of the result clause beginning with ἵνα ἔσθητε (hina esthēte) at the beginning of v. 30. It is better understood as a predictive future.} on thrones judging ^{▼▼sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.} the 12 tribes of Israel.

31 “Simon, ^{▼▼tc The majority of mss (א A D W Θ Ψ ƒ1,13 Maj as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (P75 B L T 1241 2542c sys co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be autographic.} Simon, pay attention! ^{▼▼tn Grk “behold” (for “pay attention” see L&N 91.13).} Satan has demanded to have you all, ^{▼▼sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.} to sift you like wheat, ^{▼▼sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.} 32 but I have prayed for you, Simon, ^{▼▼sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.} that your faith may not fail. ^{▼▼sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.} When ^{▼▼tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.} you have turned back, ^{▼▼tn Or “turned around.”} strengthen ^{▼▼sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.} your brothers.” 33 But Peter ^{▼▼tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.} said to him, “Lord, I am ready to go with you both to prison and to death!” ^{▼▼sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.} 34 Jesus replied, ^{▼▼tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.} “I tell you, Peter, the rooster will not crow ^{▼▼sn That is, Peter’s denials will happen before the sun rises.} today until you have denied ^{▼▼sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.} three times that you know me.”

35 Then ^{▼▼tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} Jesus ^{▼▼tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} said to them, “When I sent you out with no money bag, ^{▼▼tn Traditionally, “purse” (likewise in v. 36).} or traveler’s bag, ^{▼▼tn Or possibly “beggar’s bag” (L&N 6.145).} or sandals, you didn’t lack ^{▼▼sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.} anything, did you?” They replied, ^{▼▼tn Grk “said.”} “Nothing.” 36 He said to them, “But now, the one who ^{▼▼tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.} has a money bag must take it, and likewise a traveler’s bag ^{▼▼tn Or possibly “beggar’s bag” (L&N 6.145).} too. And the one who has no sword must sell his cloak and buy one. 37 For I tell you that this scripture must be ^{▼▼sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.} fulfilled in me, ‘And he was counted with the transgressors.’ ^{▼▼tn Or “with the lawless.”} ^{▼▼sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.} For what is written about me is being fulfilled.” ^{▼▼tn Grk “is having its fulfillment.”} 38 So ^{▼▼tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.} they said, “Look, Lord, here are two swords.” ^{▼▼sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.} Then he told them, “It is enough.” ^{▼▼sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.}