Discovery BoxLuke 22:1-28
Context22:1 Now the Feast of Unleavened Bread, 1 which is called the Passover, was approaching. 22:2 The 2 chief priests and the experts in the law 3 were trying to find some way 4 to execute 5 Jesus, 6 for they were afraid of the people. 7
22:3 Then 8 Satan 9 entered Judas, the one called Iscariot, who was one of the twelve. 10 22:4 He went away and discussed with the chief priests and officers of the temple guard 11 how he might 12 betray Jesus, 13 handing him over to them. 14 22:5 They 15 were delighted 16 and arranged to give him money. 17 22:6 So 18 Judas 19 agreed and began looking for an opportunity to betray Jesus 20 when no crowd was present. 21
22:7 Then the day for the feast 22 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 23 22:8 Jesus 24 sent Peter and John, saying, “Go and prepare the Passover 25 for us to eat.” 26 22:9 They 27 said to him, “Where do you want us to prepare 28 it?” 22:10 He said to them, “Listen, 29 when you have entered the city, a man carrying a jar of water 30 will meet you. 31 Follow him into the house that he enters, 22:11 and tell the owner of the house, 32 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 33 they went and found things 34 just as he had told them, 35 and they prepared the Passover.
22:14 Now 36 when the hour came, Jesus 37 took his place at the table 38 and the apostles joined 39 him. 22:15 And he said to them, “I have earnestly desired 40 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 41 until it is fulfilled 42 in the kingdom of God.” 43 22:17 Then 44 he took a cup, 45 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 46 of the vine until the kingdom of God comes.” 47 22:19 Then 48 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 49 which is given for you. 50 Do this in remembrance of me.” 22:20 And in the same way he took 51 the cup after they had eaten, 52 saying, “This cup that is poured out for you is the new covenant 53 in my blood.
22:21 “But look, the hand of the one who betrays 54 me is with me on the table. 55 22:22 For the Son of Man is to go just as it has been determined, 56 but woe to that man by whom he is betrayed!” 22:23 So 57 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 58 among them over which of them was to be regarded as the greatest. 59 22:25 So 60 Jesus 61 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 62 22:26 Not so with you; 63 instead the one who is greatest among you must become like the youngest, and the leader 64 like the one who serves. 65 22:27 For who is greater, the one who is seated at the table, 66 or the one who serves? Is it not 67 the one who is seated at the table? But I am among you as one 68 who serves.
22:28 “You are the ones who have remained 69 with me in my trials.
[22:1] 1 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).
[22:2] 2 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 3 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 4 tn Grk “were seeking how.”
[22:2] 5 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”).
[22:2] 6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 7 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.
[22:3] 8 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 9 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 10 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 11 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 12 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 13 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 14 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 16 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.
[22:5] 17 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).
[22:6] 18 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 19 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 20 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 21 tn Grk “apart from the crowd.”
[22:7] 22 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 23 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.
[22:8] 24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 25 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.
[22:8] 26 tn Grk “for us, so that we may eat.”
[22:9] 27 tn Here δέ (de) has not been translated.
[22:9] 28 tn In the Greek text this a deliberative subjunctive.
[22:10] 30 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.
[22:10] 31 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.
[22:11] 32 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).
[22:13] 33 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 34 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.
[22:13] 35 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 36 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 38 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.
[22:14] 39 tn Grk “the apostles with him.”
[22:15] 40 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 41 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.
[22:16] 42 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.
[22:16] 43 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 45 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).
[22:18] 46 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 47 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.
[22:19] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 49 tc Some important Western
[22:19] 50 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.
[22:20] 51 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 52 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 53 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.
[22:21] 54 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 55 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.
[22:22] 56 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 57 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.
[22:24] 59 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 60 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 62 sn 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]).
[22:26] 63 tn Grk “But you are not thus.”
[22:26] 65 sn 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.
[22:27] 66 tn 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.
[22:27] 67 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 68 sn 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.
[22:28] 69 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
