^22:7Then the day for the feast²² of Unleavened Bread came, on which the Passover lamb had to be sacrificed.²³^22:8Jesus²⁴ sent Peter and John, saying, “Go and prepare the Passover²⁵ for us to eat.”²⁶^22:9They²⁷ said to him, “Where do you want us to prepare²⁸ it?” ^22:10He said to them, “Listen,²⁹ when you have entered the city, a man carrying a jar of water³⁰ will meet you.³¹ Follow him into the house that he enters, ^22:11and tell the owner of the house,³² ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?” ’ ^22:12Then he will show you a large furnished room upstairs. Make preparations there.” ^22:13So³³ they went and found things³⁴ just as he had told them,³⁵ and they prepared the Passover.

The Lord’s Supper

^22:14Now³⁶ when the hour came, Jesus³⁷ took his place at the table³⁸ and the apostles joined³⁹ him. ^22:15And he said to them, “I have earnestly desired⁴⁰ to eat this Passover with you before I suffer. ^22:16For I tell you, I will not eat it again⁴¹ until it is fulfilled⁴² in the kingdom of God.”⁴³^22:17Then⁴⁴ he took a cup,⁴⁵ and after giving thanks he said, “Take this and divide it among yourselves. ^22:18For I tell you that from now on I will not drink of the fruit⁴⁶ of the vine until the kingdom of God comes.”⁴⁷^22:19Then⁴⁸ he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body⁴⁹ which is given for you.⁵⁰ Do this in remembrance of me.” ^22:20And in the same way he took⁵¹ the cup after they had eaten,⁵² saying, “This cup that is poured out for you is the new covenant⁵³ in my blood.

A Final Discourse

^22:21“But look, the hand of the one who betrays⁵⁴ me is with me on the table.⁵⁵^22:22For the Son of Man is to go just as it has been determined,⁵⁶ but woe to that man by whom he is betrayed!” ^22:23So⁵⁷ they began to question one another as to which of them it could possibly be who would do this.

^22:24A dispute also started⁵⁸ among them over which of them was to be regarded as the greatest.⁵⁹^22:25So⁶⁰ Jesus⁶¹ said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’⁶²^22:26Not 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.⁶⁵^22:27For 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. ^22:29Thus⁷⁰ I grant⁷¹ to you a kingdom,⁷² just as my Father granted to me, ^22:30that you may eat and drink at my table in my kingdom, and you will sit⁷³ on thrones judging⁷⁴ the twelve tribes of Israel.

^22:31“Simon,⁷⁵ Simon, pay attention!⁷⁶ Satan has demanded to have you all,⁷⁷ to sift you like wheat,⁷⁸^22:32but I have prayed for you, Simon,⁷⁹ that your faith may not fail.⁸⁰ When⁸¹ you have turned back,⁸² strengthen⁸³ your brothers.” ^22:33But Peter⁸⁴ said to him, “Lord, I am ready to go with you both to prison and to death!”⁸⁵^22:34Jesus replied,⁸⁶ “I tell you, Peter, the rooster will not crow⁸⁷ today until you have denied⁸⁸ three times that you know me.”

^22:35Then⁸⁹ Jesus⁹⁰ said to them, “When I sent you out with no money bag,⁹¹ or traveler’s bag,⁹² or sandals, you didn’t lack⁹³ anything, did you?” They replied,⁹⁴ “Nothing.” ^22:36He said to them, “But now, the one who⁹⁵ has a money bag must take it, and likewise a traveler’s bag⁹⁶ too. And the one who has no sword must sell his cloak and buy one. ^22:37For I tell you that this scripture must be⁹⁷ fulfilled in me, ‘And he was counted with the transgressors.’⁹⁸ For what is written about me is being fulfilled.”⁹⁹^22:38So¹⁰⁰ they said, “Look, Lord, here are two swords.”¹⁰¹ Then he told them, “It is enough.”¹⁰²

Read in Logos

Luke 22:19: And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.”

Footnotes

22 The words “for the feast” are not in the Greek text, but have been supplied for clarity.
23 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.
24 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
25 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 ( Pesahim 7.13). People ate the meal while reclining (see the note on table in ). 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.
26 Grk “for us, so that we may eat.”
27 Here δέ (de) has not been translated.
28 In the Greek text this a deliberative subjunctive.
29 Grk “behold.”
30 Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
31 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.
32 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).
33 Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
34 The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
35 The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
36 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
37 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
38 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.
39 Grk “the apostles with him.”
40 This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal ( §198.6).
41 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 (), 2:.
42 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.
43 The kingdom of God here refers to the kingdom in all its power. See Luke 17:20–37.
44 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
45 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).
46 Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
47 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.
48 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
49 Some important Western (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26–29 and Mark 14:22–25, and it has much better support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in .
50 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.
51 The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
52 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.”
53 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.
54 The one who betrays me. Jesus knows about Judas and what he has done.
55 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.
56 Jesus’ death has been determined as a part of God’s plan (Acts 2:22–24).
57 Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
58 Or “happened.”
59 Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense ( §244).
60 Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
61 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
62 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, 3.9.8 [3.459]).
63 Grk “But you are not thus.”
64 Or “the ruler.”
65 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 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 The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
68 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 Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
70 Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
71 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 Or “I give you the right to rule” (cf. ). For this translation of διατίθεμαι βασιλείαν (diatithemai basileian) see L&N 37.105.
73 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 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.
75 The majority of (א A D W Θ Ψ f1, 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 original.
76 Grk “behold” (for “pay attention” see L&N 91.13).
77 This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
78 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.
79 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.
80 That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
81 Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
82 Or “turned around.”
83 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.
84 Grk “he”; the referent (Peter) has been specified in the translation for clarity.
85 The confidence Peter has in private (Lord, I am ready …) will wilt under the pressure of the public eye.
86 Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
87 That is, Peter’s denials will happen before the sun rises.
88 Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
89 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
90 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
91 Traditionally, “purse” (likewise in v. 36).
92 Or possibly “beggar’s bag” (L&N 6.145).
93 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.
94 Grk “said.”
95 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.
96 Or possibly “beggar’s bag” (L&N 6.145).
97 This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43–44.
98 Or “with the lawless.” 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.
99 Grk “is having its fulfillment.”
100 Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
101 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.
102 It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.