Luke 22:24–30

22:24 A dispute also started58 among them over which of them was to be regarded as the greatest.59 22:25 So60 Jesus61 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 leader64 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 not67 the one who is seated at the table? But I am among you as one68 who serves.

22:28 “You are the ones who have remained69 with me in my trials. 22:29 Thus70 I grant71 to you a kingdom,72 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit73 on thrones judging74 the twelve tribes of Israel.

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58	tn Or “happened.”
59	tn Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF §244).
60	tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
61	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
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]).
63	tn Grk “But you are not thus.”
64	tn Or “the ruler.”
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.
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.
67	tn The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
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.
69	tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
70	tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
71	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.
72	tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatithemai basileian) see L&N 37.105.
73	tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatithemai) as part of the result clause beginning with ἵνα ἕσθητε (hina esthēte) at the beginning of v. 30. It is better understood as a predictive future.
74	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.

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