Luk 22:7-38 | NETfull | STEP | Then the day for the feast of Unleavened Bread came, on which the Passover lamb had to be sacrificed.

Luke 22:7-38

The Passover

7 Then the day for the feast ^{▼▼ 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. ^{▼▼ 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 ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} sent Peter and John, saying, “Go and prepare the Passover ^{▼▼ 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.” ^{▼▼ Grk “for us, so that we may eat.”} 9 They ^{▼▼ Here δέ (de) has not been translated.} said to him, “Where do you want us to prepare ^{▼▼ In the Greek text this a deliberative subjunctive.} it?” 10 He said to them, “Listen, ^{▼▼ Grk “behold.”} when you have entered the city, a man carrying a jar of water ^{▼▼ 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. ^{▼▼ 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, ^{▼▼ 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 ^{▼▼ Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.} they went and found things ^{▼▼ 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, ^{▼▼ 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 ^{▼▼ Here καί (kai) has been translated as “now” to indicate the transition to a new topic.} when the hour came, Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} took his place at the table ^{▼▼ 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 ^{▼▼ Grk “the apostles with him.”} him. 15 And he said to them, “I have earnestly desired ^{▼▼ 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 ^{▼▼ 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 ^{▼▼ 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.” ^{▼▼ The kingdom of God here refers to the kingdom in all its power. See Luke 17:20–37.} 17 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} he took a cup, ^{▼▼ 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 ^{▼▼ Grk “the produce” (“the produce of the vine” is a figurative expression for wine).} of the vine until the kingdom of God comes.” ^{▼▼ 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 ^{▼▼ 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 ^{▼▼ Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26–29 and Mark 14:22–25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148–50.} which is given for you. ^{▼▼ 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 ^{▼▼ 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, ^{▼▼ 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 ^{▼▼ 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 ^{▼▼ The one who betrays me. Jesus knows about Judas and what he has done.} me is with me on the table. ^{▼▼ 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, ^{▼▼ 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 ^{▼▼ 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.

24 A dispute also started ^{▼▼ Or “happened.”} among them over which of them was to be regarded as the greatest. ^{▼▼ Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF #244).} 25 So ^{▼▼ Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.} Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ^{▼▼ The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).} 26 Not so with you; ^{▼▼ Grk “But you are not thus.”} instead the one who is greatest among you must become like the youngest, and the leader ^{▼▼ Or “the ruler.”} like the one who serves. ^{▼▼ And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.} 27 For who is greater, the one who is seated at the table, ^{▼▼ Grk “who reclines 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.} or the one who serves? Is it not ^{▼▼ The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.} the one who is seated at the table? But I am among you as one ^{▼▼ Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1–17.} who serves.

28 “You are the ones who have remained ^{▼▼ Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.} with me in my trials. 29 Thus ^{▼▼ Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.} I grant ^{▼▼ 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, ^{▼▼ Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai 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 ^{▼▼ This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatithemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqēte) at the beginning of v. 30. It is better understood as a predictive future.} on thrones judging ^{▼▼ 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 twelve tribes of Israel.

31 “Simon, ^{▼▼ The majority of mss (א A D W Θ Ψ f^{1, 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 (Ƥ⁷⁵B L T 1241 2542^csy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.} Simon, pay attention! ^{▼▼ Grk “behold” (for “pay attention” see L&N 91.13).} Satan has demanded to have you all, ^{▼▼ 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, ^{▼▼ 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, ^{▼▼ 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. ^{▼▼ That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.} When ^{▼▼ Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.} you have turned back, ^{▼▼ Or “turned around.”} strengthen ^{▼▼ 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 ^{▼▼ 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!” ^{▼▼ The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.} 34 Jesus replied, ^{▼▼ Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.} “I tell you, Peter, the rooster will not crow ^{▼▼ That is, Peter’s denials will happen before the sun rises.} today until you have denied ^{▼▼ 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 ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} Jesus ^{▼▼ 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, ^{▼▼ Traditionally, “purse” (likewise in v. 36).} or traveler’s bag, ^{▼▼ Or possibly “beggar’s bag” (L&N 6.145).} or sandals, you didn’t lack ^{▼▼ 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, ^{▼▼ Grk “said.”} “Nothing.” 36 He said to them, “But now, the one who ^{▼▼ 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 ^{▼▼ 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 ^{▼▼ 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 .’ ^{▼▼ Or “with the lawless.”} ^{▼▼ 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.” ^{▼▼ Grk “is having its fulfillment.”} 38 So ^{▼▼ 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.” ^{▼▼ 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.” ^{▼▼ It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.}