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Luke 22:7-38
New English Translation

The Passover

7 Then the day for the feast[a] of Unleavened Bread came, on which the Passover lamb had to be sacrificed.[b] 8 Jesus[c] sent Peter and John, saying, “Go and prepare the Passover[d] for us to eat.”[e] 9 They[f] said to him, “Where do you want us to prepare[g] it?” 10 He said to them, “Listen,[h] when you have entered the city, a man carrying a jar of water[i] will meet you.[j] Follow him into the house that he enters, 11 and tell the owner of the house,[k] ‘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[l] they went and found things[m] just as he had told them,[n] and they prepared the Passover.

The Lord’s Supper

14 Now[o] when the hour came, Jesus[p] took his place at the table[q] and the apostles joined[r] him. 15 And he said to them, “I have earnestly desired[s] to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again[t] until it is fulfilled[u] in the kingdom of God.”[v] 17 Then[w] he took a cup,[x] 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[y] of the vine until the kingdom of God comes.”[z] 19 Then[aa] he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body[ab] which is given for you.[ac] Do this in remembrance of me.” 20 And in the same way he took[ad] the cup after they had eaten,[ae] saying, “This cup that is poured out for you is the new covenant[af] in my blood.

A Final Discourse

21 “But look, the hand of the one who betrays[ag] me is with me on the table.[ah] 22 For the Son of Man is to go just as it has been determined,[ai] but woe to that man by whom he is betrayed!” 23 So[aj] they began to question one another as to which of them it could possibly be who would do this.

24 A dispute also started[ak] among them over which of them was to be regarded as the greatest.[al] 25 So[am] Jesus[an] said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’[ao] 26 Not so with you;[ap] instead the one who is greatest among you must become like the youngest, and the leader[aq] like the one who serves.[ar] 27 For who is greater, the one who is seated at the table,[as] or the one who serves? Is it not[at] the one who is seated at the table? But I am among you as one[au] who serves.

28 “You are the ones who have remained[av] with me in my trials. 29 Thus[aw] I grant[ax] to you a kingdom,[ay] just as my Father granted to me, 30 that you may eat and drink at my table in my kingdom, and you will sit[az] on thrones judging[ba] the twelve tribes of Israel.

31 “Simon,[bb] Simon, pay attention![bc] Satan has demanded to have you all,[bd] to sift you like wheat,[be] 32 but I have prayed for you, Simon,[bf] that your faith may not fail.[bg] When[bh] you have turned back,[bi] strengthen[bj] your brothers.” 33 But Peter[bk] said to him, “Lord, I am ready to go with you both to prison and to death!”[bl] 34 Jesus replied,[bm] “I tell you, Peter, the rooster will not crow[bn] today until you have denied[bo] three times that you know me.”

35 Then[bp] Jesus[bq] said to them, “When I sent you out with no money bag,[br] or traveler’s bag,[bs] or sandals, you didn’t lack[bt] anything, did you?” They replied,[bu] “Nothing.” 36 He said to them, “But now, the one who[bv] has a money bag must take it, and likewise a traveler’s bag[bw] 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[bx] fulfilled in me, ‘And he was counted with the transgressors.’[by] For what is written about me is being fulfilled.”[bz] 38 So[ca] they said, “Look, Lord, here are two swords.”[cb] Then he told them, “It is enough.”[cc]

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Footnotes

  1. Luke 22:7 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
  2. Luke 22:7 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.
  3. Luke 22:8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  4. Luke 22:8 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.
  5. Luke 22:8 tn Grk “for us, so that we may eat.”
  6. Luke 22:9 tn Here δέ (de) has not been translated.
  7. Luke 22:9 tn In the Greek text this a deliberative subjunctive.
  8. Luke 22:10 tn Grk “behold.”
  9. Luke 22:10 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.
  10. Luke 22:10 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.
  11. Luke 22:11 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).
  12. Luke 22:13 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
  13. Luke 22:13 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.
  14. Luke 22:13 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
  15. Luke 22:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  16. Luke 22:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  17. Luke 22:14 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.
  18. Luke 22:14 tn Grk “the apostles with him.”
  19. Luke 22:15 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
  20. Luke 22:16 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.
  21. Luke 22:16 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. Luke 22:16 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
  23. Luke 22:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  24. Luke 22:17 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).
  25. Luke 22:18 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
  26. Luke 22:18 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.
  27. Luke 22:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  28. Luke 22:19 tc Some significant Western witnesses (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. It is found in a variety of witnesses that represent a broad geographical base (P75 א A B C L Tvid W Δ Θ Ψ ƒ1,13 M al co), rendering the rise of the shorter reading much easier of explanation than the reverse. Further, the inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.
  29. Luke 22:19 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.
  30. Luke 22:20 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
  31. Luke 22:20 tn 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.”
  32. Luke 22:20 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.
  33. Luke 22:21 sn The one who betrays me. Jesus knows about Judas and what he has done.
  34. Luke 22:21 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.
  35. Luke 22:22 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
  36. Luke 22:23 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.
  37. Luke 22:24 tn Or “happened.”
  38. Luke 22:24 tn Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF §244).
  39. Luke 22:25 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
  40. Luke 22:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  41. 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]).
  42. Luke 22:26 tn Grk “But you are not thus.”
  43. Luke 22:26 tn Or “the ruler.”
  44. 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.
  45. 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.
  46. Luke 22:27 tn The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
  47. 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.
  48. Luke 22:28 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
  49. Luke 22:29 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
  50. 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.
  51. 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.
  52. 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.
  53. 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.
  54. Luke 22:31 tc The majority of mss (א A D W Θ Ψ ƒ1,13 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 2542c sys co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be autographic.
  55. Luke 22:31 tn Grk “behold” (for “pay attention” see L&N 91.13).
  56. 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.
  57. 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.
  58. 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.
  59. 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.
  60. Luke 22:32 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  61. Luke 22:32 tn Or “turned around.”
  62. 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.
  63. Luke 22:33 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  64. Luke 22:33 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
  65. Luke 22:34 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
  66. Luke 22:34 sn That is, Peter’s denials will happen before the sun rises.
  67. 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.
  68. Luke 22:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  69. Luke 22:35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  70. Luke 22:35 tn Traditionally, “purse” (likewise in v. 36).
  71. Luke 22:35 tn Or possibly “beggar’s bag” (L&N 6.145).
  72. 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.
  73. Luke 22:35 tn Grk “said.”
  74. 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.
  75. Luke 22:36 tn Or possibly “beggar’s bag” (L&N 6.145).
  76. 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.
  77. 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.
  78. Luke 22:37 tn Grk “is having its fulfillment.”
  79. Luke 22:38 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
  80. 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.
  81. Luke 22:38 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
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