Discovery BoxLuke 22:20-71
Context22:20 And in the same way he took 1 the cup after they had eaten, 2 saying, “This cup that is poured out for you is the new covenant 3 in my blood.
22:21 “But look, the hand of the one who betrays 4 me is with me on the table. 5 22:22 For the Son of Man is to go just as it has been determined, 6 but woe to that man by whom he is betrayed!” 22:23 So 7 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 8 among them over which of them was to be regarded as the greatest. 9 22:25 So 10 Jesus 11 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 12 22:26 Not so with you; 13 instead the one who is greatest among you must become like the youngest, and the leader 14 like the one who serves. 15 22:27 For who is greater, the one who is seated at the table, 16 or the one who serves? Is it not 17 the one who is seated at the table? But I am among you as one 18 who serves.
22:28 “You are the ones who have remained 19 with me in my trials. 22:29 Thus 20 I grant 21 to you a kingdom, 22 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 23 on thrones judging 24 the twelve tribes of Israel.
22:31 “Simon, 25 Simon, pay attention! 26 Satan has demanded to have you all, 27 to sift you like wheat, 28 22:32 but I have prayed for you, Simon, 29 that your faith may not fail. 30 When 31 you have turned back, 32 strengthen 33 your brothers.” 22:33 But Peter 34 said to him, “Lord, I am ready to go with you both to prison and to death!” 35 22:34 Jesus replied, 36 “I tell you, Peter, the rooster will not crow 37 today until you have denied 38 three times that you know me.”
22:35 Then 39 Jesus 40 said to them, “When I sent you out with no money bag, 41 or traveler’s bag, 42 or sandals, you didn’t lack 43 anything, did you?” They replied, 44 “Nothing.” 22:36 He said to them, “But now, the one who 45 has a money bag must take it, and likewise a traveler’s bag 46 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 47 fulfilled in me, ‘And he was counted with the transgressors.’ 48 For what is written about me is being fulfilled.” 49 22:38 So 50 they said, “Look, Lord, here are two swords.” 51 Then he told them, “It is enough.” 52
22:39 Then 53 Jesus 54 went out and made his way, 55 as he customarily did, to the Mount of Olives, 56 and the disciples followed him. 22:40 When he came to the place, 57 he said to them, “Pray that you will not fall into temptation.” 58 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 59 this cup 60 away from me. Yet not my will but yours 61 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 62 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 63 22:45 When 64 he got up from prayer, he came to the disciples and found them sleeping, exhausted 65 from grief. 22:46 So 66 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 67
22:47 While he was still speaking, suddenly a crowd appeared, 68 and the man named Judas, one of the twelve, was leading them. He walked up 69 to Jesus to kiss him. 70 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 71 22:49 When 72 those who were around him saw what was about to happen, they said, “Lord, should 73 we use our swords?” 74 22:50 Then 75 one of them 76 struck the high priest’s slave, 77 cutting off his right ear. 22:51 But Jesus said, 78 “Enough of this!” And he touched the man’s 79 ear and healed 80 him. 22:52 Then 81 Jesus said to the chief priests, the officers of the temple guard, 82 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 83 22:53 Day after day when I was with you in the temple courts, 84 you did not arrest me. 85 But this is your hour, 86 and that of the power 87 of darkness!”
22:54 Then 88 they arrested 89 Jesus, 90 led him away, and brought him into the high priest’s house. 91 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 92 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 93 denied it: “Woman, 94 I don’t know 95 him!” 22:58 Then 96 a little later someone else 97 saw him and said, “You are one of them too.” But Peter said, “Man, 98 I am not!” 22:59 And after about an hour still another insisted, 99 “Certainly this man was with him, because he too is a Galilean.” 100 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 101 while he was still speaking, a rooster crowed. 102 22:61 Then 103 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 104 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 105
22:63 Now 106 the men who were holding Jesus 107 under guard began to mock him and beat him. 22:64 They 108 blindfolded him and asked him repeatedly, 109 “Prophesy! Who hit you?” 110 22:65 They also said many other things against him, reviling 111 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 112 Then 113 they led Jesus 114 away to their council 115 22:67 and said, “If 116 you are the Christ, 117 tell us.” But he said to them, “If 118 I tell you, you will not 119 believe, 22:68 and if 120 I ask you, you will not 121 answer. 22:69 But from now on 122 the Son of Man will be seated at the right hand 123 of the power 124 of God.” 22:70 So 125 they all said, “Are you the Son of God, 126 then?” He answered 127 them, “You say 128 that I am.” 22:71 Then 129 they said, “Why do we need further testimony? We have heard it ourselves 130 from his own lips!” 131
[22:20] 1 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 2 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] 3 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] 4 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 5 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] 6 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 7 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] 9 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 10 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 12 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] 13 tn Grk “But you are not thus.”
[22:26] 15 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] 16 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] 17 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 18 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] 19 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 20 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 21 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.
[22:29] 22 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 23 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 24 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.
[22:31] 25 tc The majority of
[22:31] 26 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 27 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 28 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.
[22:32] 29 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.
[22:32] 30 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 31 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 32 tn Or “turned around.”
[22:32] 33 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.
[22:33] 34 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 35 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 36 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 37 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 38 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 40 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 41 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 42 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 43 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.
[22:36] 45 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.
[22:36] 46 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 47 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 48 tn Or “with the lawless.”
[22:37] 49 tn Grk “is having its fulfillment.”
[22:38] 50 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 51 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.
[22:38] 52 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 56 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 57 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 58 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 59 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 60 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 61 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 62 tn Grk “And being in anguish.”
[22:44] 63 tc Several important Greek
[22:45] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 65 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 66 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 67 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 68 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 69 tn Grk “drew near.”
[22:47] 70 tc Many
[22:48] 71 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 72 tn Here δέ (de) has not been translated.
[22:49] 73 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 74 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 76 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 77 tn See the note on the word “slave” in 7:2.
[22:51] 78 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 79 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 80 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 81 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 82 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 83 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 84 tn Grk “in the temple.”
[22:53] 85 tn Grk “lay hands on me.”
[22:53] 87 tn Or “authority,” “domain.”
[22:54] 88 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 89 tn Or “seized” (L&N 37.109).
[22:54] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 91 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 92 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 93 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 94 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 95 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 97 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 98 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 99 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 100 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 101 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 102 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 104 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 105 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 106 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 107 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 108 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 109 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 110 tn Grk “Who is the one who hit you?”
[22:65] 111 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 112 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 113 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 114 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 115 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 116 tn This is a first class condition in the Greek text.
[22:67] 117 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] 118 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 119 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 120 tn This is also a third class condition in the Greek text.
[22:68] 121 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 122 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 123 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 124 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 125 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 126 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 127 tn Grk “He said to them.”
[22:70] 128 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 129 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 130 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
