Luke 22:24-46

New English Translation

Footnotes

1. Luke 22:24 tn Or “happened.”
2. Luke 22:24 tn Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF §244).
3. Luke 22:25 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
4. Luke 22:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
5. Luke 22:25 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]).
6. Luke 22:26 tn Grk “But you are not thus.”
7. Luke 22:26 tn Or “the ruler.”
8. Luke 22:26 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.
9. Luke 22:27 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.
10. Luke 22:27 tn The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
11. Luke 22:27 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.
12. Luke 22:28 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
13. Luke 22:29 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
14. Luke 22:29 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.
15. Luke 22:29 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatithemai basileian) see L&N 37.105.
16. Luke 22:30 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.
17. Luke 22:30 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.
18. Luke 22:31 tc The majority of mss (א A D W Θ Ψ ƒ^1,13 M 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 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be autographic.
19. Luke 22:31 tn Grk “behold” (for “pay attention” see L&N 91.13).
20. Luke 22:31 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
21. Luke 22:31 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. Luke 22:32 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.
23. Luke 22:32 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
24. Luke 22:32 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
25. Luke 22:32 tn Or “turned around.”
26. Luke 22:32 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.
27. Luke 22:33 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
28. Luke 22:33 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
29. Luke 22:34 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
30. Luke 22:34 sn That is, Peter’s denials will happen before the sun rises.
31. Luke 22:34 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
32. Luke 22:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
33. Luke 22:35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
34. Luke 22:35 tn Traditionally, “purse” (likewise in v. 36).
35. Luke 22:35 tn Or possibly “beggar’s bag” (L&N 6.145).
36. Luke 22:35 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.
37. Luke 22:35 tn Grk “said.”
38. Luke 22:36 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.
39. Luke 22:36 tn Or possibly “beggar’s bag” (L&N 6.145).
40. Luke 22:37 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
41. Luke 22:37 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.
42. Luke 22:37 tn Grk “is having its fulfillment.”
43. Luke 22:38 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
44. Luke 22:38 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.
45. Luke 22:38 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
46. Luke 22:39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
47. Luke 22:39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
48. Luke 22:39 tn Grk “went.”
49. Luke 22:39 sn See the note on the Mount of Olives in Luke 19:29.
50. Luke 22:40 sn Luke does not mention Gethsemane by name, but calls it simply the place.
51. Luke 22:40 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.
52. Luke 22:42 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.
53. Luke 22:42 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Pss 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
54. Luke 22:42 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
55. Luke 22:44 tn Grk “And being in anguish.”
56. Luke 22:44 tc Several significant Greek mss (P⁷⁵ א¹ A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43-44. In addition, the verses are placed after Matt 26:39 by ƒ¹³. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*^,2 D L Θ Ψ 0171 ƒ¹ M lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44, ” CBQ 45 (1983): 401-16.sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
57. Luke 22:45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
58. Luke 22:45 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).
59. Luke 22:46 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
60. Luke 22:46 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).