tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

tn Grk “the disciples came to Jesus, saying.” The participle λέγοντες (legontes) has been translated as a finite verb to make the sequence of events clear in English.

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 26:20). 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.

tn Here δέ (de) has not been translated.

tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

tn Here δέ (de) has not been translated.

tn Grk “he was reclining 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.

tc Many witnesses, some of them important, have μαθητῶν (mathētōn, “disciples”; א A L W Δ Θ 33 892 1241 1424 pm lat) or μαθητῶν αὐτοῦ (mathētōn autou, “his disciples”; 0281 pc it) after δώδεκα (dōdeka, “twelve”). However, such clarifications are typical scribal expansions to the text. Further, the shorter reading (the one that ends with δώδεκα) has strong support in 𝔓37vid,45vid B D K Γ f1, 13 565 579 700 pm. Thus both internally and externally the reading that ends the verse with “the twelve” is to be preferred.

tn Grk “Truly (ἀμήν, amēn), I say to you.”

tn Or “will hand me over.”

tn Here καί (kai) has not been translated.

tn The participle λυπούμενοι (lupoumenoi) has been translated as a finite verb to make the sequence of events clear in English.

tn Grk “answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.

sn The one who has dipped his hand into the bowl with me. 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.

tn Grk “answering, Judas.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “then” to reflect the sequence of events in the narrative.

tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

tn Here δέ (de) has not been translated.

tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

tc Although most witnesses read καινῆς (kainēs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., 𝔓37, 45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

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.

tn Here δέ (de) has not been translated.

tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

tn Here καί (kai) has not been translated.

sn After singing a hymn. The Hallel Psalms (Pss 113–118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115–118 were sung at the end of the meal, after the fourth, or hallel cup.