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Luke 22
New International Version

Judas Agrees to Betray Jesus(A)

22 Now the Festival of Unleavened Bread, called the Passover, was approaching,(B) 2 and the chief priests and the teachers of the law were looking for some way to get rid of Jesus,(C) for they were afraid of the people. 3 Then Satan(D) entered Judas, called Iscariot,(E) one of the Twelve. 4 And Judas went to the chief priests and the officers of the temple guard(F) and discussed with them how he might betray Jesus. 5 They were delighted and agreed to give him money.(G) 6 He consented, and watched for an opportunity to hand Jesus over to them when no crowd was present.

The Last Supper(H)(I)(J)(K)(L)

7 Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed.(M) 8 Jesus sent Peter and John,(N) saying, “Go and make preparations for us to eat the Passover.”

9 “Where do you want us to prepare for it?” they asked.

10 He replied, “As you enter the city, a man carrying a jar of water will meet you. Follow him to the house that he enters, 11 and say to the owner of the house, ‘The Teacher asks: Where is the guest room, where I may eat the Passover with my disciples?’ 12 He will show you a large room upstairs, all furnished. Make preparations there.”

13 They left and found things just as Jesus had told them.(O) So they prepared the Passover.

14 When the hour came, Jesus and his apostles(P) reclined at the table.(Q) 15 And he said to them, “I have eagerly desired to eat this Passover with you before I suffer.(R) 16 For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.”(S)

17 After taking the cup, he gave thanks and said, “Take this and divide it among you. 18 For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.”

19 And he took bread, gave thanks and broke it,(T) and gave it to them, saying, “This is my body given for you; do this in remembrance of me.”

20 In the same way, after the supper he took the cup, saying, “This cup is the new covenant(U) in my blood, which is poured out for you.[a] 21 But the hand of him who is going to betray me is with mine on the table.(V) 22 The Son of Man(W) will go as it has been decreed.(X) But woe to that man who betrays him!” 23 They began to question among themselves which of them it might be who would do this.

24 A dispute also arose among them as to which of them was considered to be greatest.(Y) 25 Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. 26 But you are not to be like that. Instead, the greatest among you should be like the youngest,(Z) and the one who rules like the one who serves.(AA) 27 For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves.(AB) 28 You are those who have stood by me in my trials. 29 And I confer on you a kingdom,(AC) just as my Father conferred one on me, 30 so that you may eat and drink at my table in my kingdom(AD) and sit on thrones, judging the twelve tribes of Israel.(AE)

31 “Simon, Simon, Satan has asked(AF) to sift all of you as wheat.(AG) 32 But I have prayed for you,(AH) Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.”(AI)

33 But he replied, “Lord, I am ready to go with you to prison and to death.”(AJ)

34 Jesus answered, “I tell you, Peter, before the rooster crows today, you will deny three times that you know me.”

35 Then Jesus asked them, “When I sent you without purse, bag or sandals,(AK) did you lack anything?”

“Nothing,” they answered.

36 He said to them, “But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. 37 It is written: ‘And he was numbered with the transgressors’[b];(AL) and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment.”

38 The disciples said, “See, Lord, here are two swords.”

“That’s enough!” he replied.

Jesus Prays on the Mount of Olives(AM)

39 Jesus went out as usual(AN) to the Mount of Olives,(AO) and his disciples followed him. 40 On reaching the place, he said to them, “Pray that you will not fall into temptation.”(AP) 41 He withdrew about a stone’s throw beyond them, knelt down(AQ) and prayed, 42 “Father, if you are willing, take this cup(AR) from me; yet not my will, but yours be done.”(AS) 43 An angel from heaven appeared to him and strengthened him.(AT) 44 And being in anguish, he prayed more earnestly, and his sweat was like drops of blood falling to the ground.[c]

45 When he rose from prayer and went back to the disciples, he found them asleep, exhausted from sorrow. 46 “Why are you sleeping?” he asked them. “Get up and pray so that you will not fall into temptation.”(AU)

Jesus Arrested(AV)

47 While he was still speaking a crowd came up, and the man who was called Judas, one of the Twelve, was leading them. He approached Jesus to kiss him, 48 but Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?”

49 When Jesus’ followers saw what was going to happen, they said, “Lord, should we strike with our swords?”(AW) 50 And one of them struck the servant of the high priest, cutting off his right ear.

51 But Jesus answered, “No more of this!” And he touched the man’s ear and healed him.

52 Then Jesus said to the chief priests, the officers of the temple guard,(AX) and the elders, who had come for him, “Am I leading a rebellion, that you have come with swords and clubs? 53 Every day I was with you in the temple courts,(AY) and you did not lay a hand on me. But this is your hour(AZ)—when darkness reigns.”(BA)

Peter Disowns Jesus(BB)

54 Then seizing him, they led him away and took him into the house of the high priest.(BC) Peter followed at a distance.(BD) 55 And when some there had kindled a fire in the middle of the courtyard and had sat down together, Peter sat down with them. 56 A servant girl saw him seated there in the firelight. She looked closely at him and said, “This man was with him.”

57 But he denied it. “Woman, I don’t know him,” he said.

58 A little later someone else saw him and said, “You also are one of them.”

“Man, I am not!” Peter replied.

59 About an hour later another asserted, “Certainly this fellow was with him, for he is a Galilean.”(BE)

60 Peter replied, “Man, I don’t know what you’re talking about!” Just as he was speaking, the rooster crowed. 61 The Lord(BF) turned and looked straight at Peter. Then Peter remembered the word the Lord had spoken to him: “Before the rooster crows today, you will disown me three times.”(BG) 62 And he went outside and wept bitterly.

The Guards Mock Jesus(BH)

63 The men who were guarding Jesus began mocking and beating him. 64 They blindfolded him and demanded, “Prophesy! Who hit you?” 65 And they said many other insulting things to him.(BI)

Jesus Before Pilate and Herod(BJ)(BK)(BL)

66 At daybreak the council(BM) of the elders of the people, both the chief priests and the teachers of the law, met together,(BN) and Jesus was led before them. 67 “If you are the Messiah,” they said, “tell us.”

Jesus answered, “If I tell you, you will not believe me, 68 and if I asked you, you would not answer.(BO) 69 But from now on, the Son of Man will be seated at the right hand of the mighty God.”(BP)

70 They all asked, “Are you then the Son of God?”(BQ)

He replied, “You say that I am.”(BR)

71 Then they said, “Why do we need any more testimony? We have heard it from his own lips.”

Footnotes

  1. Luke 22:20 Some manuscripts do not have given for you … poured out for you.
  2. Luke 22:37 Isaiah 53:12
  3. Luke 22:44 Many early manuscripts do not have verses 43 and 44.
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Luke 22
Complete Jewish Bible

22 But the festival of Matzah, known as Pesach, was approaching; 2 and the head cohanim and the Torah-teachers began trying to find some way to get rid of Yeshua, because they were afraid of the people.

3 At this point the Adversary went into Y’hudah from K’riot, who was one of the Twelve. 4 He approached the head cohanim and the Temple guard and discussed with them how he might turn Yeshua over to them. 5 They were pleased and offered to pay him money. 6 He agreed and began looking for a good opportunity to betray Yeshua without the people’s knowledge.

7 Then came the day of matzah, on which the Passover lamb had to be killed. 8 Yeshua sent Kefa and Yochanan, instructing them, “Go and prepare our Seder, so we can eat.” 9 They asked him, “Where do you want us to prepare it?” 10 He told them, “As you’re going into the city, a man carrying a jar of water will meet you. Follow him into the house he enters, 11 and say to its owner, ‘The Rabbi says to you, “Where is the guest room, where I am to eat the Pesach meal with my talmidim?” ’ 12 He will show you a large room upstairs already furnished; make the preparations there.” 13 They went and found things just as Yeshua had told them they would be, and they prepared for the Seder.

14 When the time came, Yeshua and the emissaries reclined at the table, 15 and he said to them, “I have really wanted so much to celebrate this Seder with you before I die! 16 For I tell you, it is certain that I will not celebrate it again until it is given its full meaning in the Kingdom of God.”

17 Then, taking a cup of wine, he made the b’rakhah and said, “Take this and share it among yourselves. 18 For I tell you that from now on, I will not drink the ‘fruit of the vine’ until the Kingdom of God comes.” 19 Also, taking a piece of matzah, he made the b’rakhah, broke it, gave it to them and said, “This is my body, which is being given for you; do this in memory of me.” 20 He did the same with the cup after the meal, saying, “This cup is the New Covenant, ratified by my blood, which is being poured out for you.

21 “But look! The person who is betraying me is here at the table with me! 22 The Son of Man is going to his death according to God’s plan, but woe to that man by whom he is being betrayed!” 23 They began asking each other which of them could be about to do such a thing.

24 An argument arose among them as to which of them should be considered the greatest. 25 But Yeshua said to them, “The kings of the Goyim lord it over them; and those in authority over them are given the title, ‘Benefactor.’ 26 But not so with you! On the contrary, let the greater among you become like the younger, and one who rules like one who serves. 27 For who is greater? The one reclining at the table? or the one who serves? It’s the one reclining at the table, isn’t it? But I myself am among you like one who serves.

28 “You are the ones who have stayed with me throughout my trials. 29 Just as my Father gave me the right to rule, so I give you an appointment, 30 namely, to eat and drink at my table in my Kingdom and to sit on thrones judging the twelve tribes of Isra’el.

31 “Shim‘on, Shim‘on, listen! The Adversary demanded to have you people for himself, to sift you like wheat! 32 But I prayed for you, Shim‘on, that your trust might not fail. And you, once you have turned back in repentance, strengthen your brothers!” 33 Shim‘on said to him, “Lord, I am prepared to go with you both to prison and to death!” 34 Yeshua replied, “I tell you, Kefa, the rooster will not crow today until you have denied three times that you know me.”

35 He said to them, “When I sent you out without wallet, pack or shoes, were you ever short of anything?” “Not a thing,” they answered. 36 “But now,” he said, if you have a wallet or a pack, take it; and if you don’t have a sword, sell your robe to buy one. 37 For I tell you this: the passage from the Tanakh that says, ‘He was counted with transgressors,’[a] has to be fulfilled in me; since what is happening to me has a purpose.” 38 They said, “Look, Lord, there are two swords right here!” “Enough!” he replied.

39 On leaving, Yeshua went as usual to the Mount of Olives; and the talmidim followed him. 40 When he arrived, he said to them, “Pray that you won’t be put to the test.” 41 He went about a stone’s throw away from them, kneeled down and prayed, 42 “Father, if you are willing, take this cup away from me; still, let not my will but yours be done.” 43 There appeared to him an angel from heaven giving him strength, 44 and in great anguish he prayed more intensely, so that his sweat became like drops of blood falling to the ground. 45 On rising from prayer and coming to the talmidim, he found them sleeping because of their grief. 46 He said to them, “Why are you sleeping? Get up and pray that you won’t be put to the test!”

47 While he was still speaking, a crowd of people arrived, with the man called Y’hudah (one of the Twelve!) leading them. He came up to Yeshua to kiss him, 48 but Yeshua said to him, “Y’hudah, are you betraying the Son of Man with a kiss?” 49 When his followers saw what was going to happen, they said, “Lord, should we use our swords?” 50 One of them struck at the slave of the cohen hagadol and cut off his right ear. 51 But Yeshua answered, “Just let me do this,” and, touching the man’s ear, he healed him.

52 Then Yeshua said to the head cohanim, the officers of the Temple guard and the elders who had come to seize him, “So you came out just as you would to the leader of a rebellion, with swords and clubs? 53 Every day I was there with you in the Temple court, yet you didn’t arrest me. But this is your hour — the hour when darkness rules.”

54 Having seized him, they led him away and brought him into the house of the cohen hagadol. Kefa followed at a distance; 55 but when they had lit a fire in the middle of the courtyard and sat down together, Kefa joined them. 56 One of the servant girls saw him sitting in the light of the fire, stared at him and said, “This man also was with him.” 57 But he denied it: “Lady, I don’t even know him.” 58 A little later, someone else saw him and said, “You’re one of them too”; but Kefa said, “Man, I am not!” 59 About an hour later, another man asserted emphatically, “There can be no doubt that this fellow was with him, because he too is from the Galil!” 60 But Kefa said, “Man, I don’t know what you’re talking about!” And instantly, while he was still speaking, a rooster crowed. 61 The Lord turned and looked straight at Kefa; and Kefa remembered what the Lord had said, “Before the rooster crows today, you will deny me three times.” 62 And he went outside and cried bitterly.

63 Meanwhile, the men who were holding Yeshua made fun of him. They beat him, 64 blindfolded him, and kept asking him, “Now, ‘prophesy’! Who hit you that time?” 65 And they said many other insulting things to him.

66 At daybreak, the people’s council of elders, including both head cohanim and Torah-teachers, met and led him off to their Sanhedrin, 67 where they said, “If you are the Mashiach, tell us.” He answered, “If I tell you, you won’t believe me; 68 and if I ask you, you won’t answer. 69 But from now on, the Son of Man will be sitting at the right hand of HaG’vurah,”[b] 70 They all said, “Does this mean, then, that you are the Son of God?” And he answered them, “You say I am.” 71 They said, “Why do we need additional testimony? We have heard it ourselves from his own mouth!”

Footnotes

  1. Luke 22:37 Isaiah 53:12
  2. Luke 22:69 Psalm 110:1
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Luke 22
New English Translation

Judas’ Decision to Betray Jesus

22 Now the Feast of Unleavened Bread,[a] which is called the Passover, was approaching. 2 The[b] chief priests and the experts in the law[c] were trying to find some way[d] to execute[e] Jesus,[f] for they were afraid of the people.[g]

3 Then[h] Satan[i] entered Judas, the one called Iscariot, who was one of the twelve.[j] 4 He went away and discussed with the chief priests and officers of the temple guard[k] how he might[l] betray Jesus,[m] handing him over to them.[n] 5 They[o] were delighted[p] and arranged to give him money.[q] 6 So[r] Judas[s] agreed and began looking for an opportunity to betray Jesus[t] when no crowd was present.[u]

The Passover

7 Then the day for the feast[v] of Unleavened Bread came, on which the Passover lamb had to be sacrificed.[w] 8 Jesus[x] sent Peter and John, saying, “Go and prepare the Passover[y] for us to eat.”[z] 9 They[aa] said to him, “Where do you want us to prepare[ab] it?” 10 He said to them, “Listen,[ac] when you have entered the city, a man carrying a jar of water[ad] will meet you.[ae] Follow him into the house that he enters, 11 and tell the owner of the house,[af] ‘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[ag] they went and found things[ah] just as he had told them,[ai] and they prepared the Passover.

The Lord’s Supper

14 Now[aj] when the hour came, Jesus[ak] took his place at the table[al] and the apostles joined[am] him. 15 And he said to them, “I have earnestly desired[an] to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again[ao] until it is fulfilled[ap] in the kingdom of God.”[aq] 17 Then[ar] he took a cup,[as] 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[at] of the vine until the kingdom of God comes.”[au] 19 Then[av] he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body[aw] which is given for you.[ax] Do this in remembrance of me.” 20 And in the same way he took[ay] the cup after they had eaten,[az] saying, “This cup that is poured out for you is the new covenant[ba] in my blood.

A Final Discourse

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

24 A dispute also started[bf] among them over which of them was to be regarded as the greatest.[bg] 25 So[bh] Jesus[bi] said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’[bj] 26 Not so with you;[bk] instead the one who is greatest among you must become like the youngest, and the leader[bl] like the one who serves.[bm] 27 For who is greater, the one who is seated at the table,[bn] or the one who serves? Is it not[bo] the one who is seated at the table? But I am among you as one[bp] who serves.

28 “You are the ones who have remained[bq] with me in my trials. 29 Thus[br] I grant[bs] to you a kingdom,[bt] just as my Father granted to me, 30 that you may eat and drink at my table in my kingdom, and you will sit[bu] on thrones judging[bv] the twelve tribes of Israel.

31 “Simon,[bw] Simon, pay attention![bx] Satan has demanded to have you all,[by] to sift you like wheat,[bz] 32 but I have prayed for you, Simon,[ca] that your faith may not fail.[cb] When[cc] you have turned back,[cd] strengthen[ce] your brothers.” 33 But Peter[cf] said to him, “Lord, I am ready to go with you both to prison and to death!”[cg] 34 Jesus replied,[ch] “I tell you, Peter, the rooster will not crow[ci] today until you have denied[cj] three times that you know me.”

35 Then[ck] Jesus[cl] said to them, “When I sent you out with no money bag,[cm] or traveler’s bag,[cn] or sandals, you didn’t lack[co] anything, did you?” They replied,[cp] “Nothing.” 36 He said to them, “But now, the one who[cq] has a money bag must take it, and likewise a traveler’s bag[cr] 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[cs] fulfilled in me, ‘And he was counted with the transgressors.’[ct] For what is written about me is being fulfilled.”[cu] 38 So[cv] they said, “Look, Lord, here are two swords.”[cw] Then he told them, “It is enough.”[cx]

On the Mount of Olives

39 Then[cy] Jesus[cz] went out and made his way,[da] as he customarily did, to the Mount of Olives,[db] and the disciples followed him. 40 When he came to the place,[dc] he said to them, “Pray that you will not fall into temptation.”[dd] 41 He went away from them about a stone’s throw, knelt down, and prayed, 42 “Father, if you are willing, take[de] this cup[df] away from me. Yet not my will but yours[dg] be done.” 43 [Then an angel from heaven appeared to him and strengthened him. 44 And in his anguish[dh] he prayed more earnestly, and his sweat was like drops of blood falling to the ground.][di] 45 When[dj] he got up from prayer, he came to the disciples and found them sleeping, exhausted[dk] from grief. 46 So[dl] he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!”[dm]

Betrayal and Arrest

47 While he was still speaking, suddenly a crowd appeared,[dn] and the man named Judas, one of the twelve, was leading them. He walked up[do] to Jesus to kiss him.[dp] 48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?”[dq] 49 When[dr] those who were around him saw what was about to happen, they said, “Lord, should[ds] we use our swords?”[dt] 50 Then[du] one of them[dv] struck the high priest’s slave,[dw] cutting off his right ear. 51 But Jesus said,[dx] “Enough of this!” And he touched the man’s[dy] ear and healed[dz] him. 52 Then[ea] Jesus said to the chief priests, the officers of the temple guard,[eb] and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw?[ec] 53 Day after day when I was with you in the temple courts,[ed] you did not arrest me.[ee] But this is your hour,[ef] and that of the power[eg] of darkness!”

Jesus’ Condemnation and Peter’s Denials

54 Then[eh] they arrested[ei] Jesus,[ej] led him away, and brought him into the high priest’s house.[ek] But Peter was following at a distance. 55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56 Then a slave girl,[el] seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 57 But Peter[em] denied it: “Woman,[en] I don’t know[eo] him!” 58 Then[ep] a little later someone else[eq] saw him and said, “You are one of them too.” But Peter said, “Man,[er] I am not!” 59 And after about an hour still another insisted,[es] “Certainly this man was with him, because he too is a Galilean.”[et] 60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment,[eu] while he was still speaking, a rooster crowed.[ev] 61 Then[ew] the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord,[ex] how he had said to him, “Before a rooster crows today, you will deny me three times.” 62 And he went outside and wept bitterly.[ey]

63 Now[ez] the men who were holding Jesus[fa] under guard began to mock him and beat him. 64 They[fb] blindfolded him and asked him repeatedly,[fc] “Prophesy! Who hit you?”[fd] 65 They also said many other things against him, reviling[fe] him.

66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law.[ff] Then[fg] they led Jesus[fh] away to their council[fi] 67 and said, “If[fj] you are the Christ,[fk] tell us.” But he said to them, “If[fl] I tell you, you will not[fm] believe, 68 and if[fn] I ask you, you will not[fo] answer. 69 But from now on[fp] the Son of Man will be seated at the right hand[fq] of the power[fr] of God.” 70 So[fs] they all said, “Are you the Son of God,[ft] then?” He answered[fu] them, “You say[fv] that I am.” 71 Then[fw] they said, “Why do we need further testimony? We have heard it ourselves[fx] from his own lips!”[fy]

Footnotes

  1. Luke 22:1 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
  2. Luke 22:2 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  3. Luke 22:2 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  4. Luke 22:2 tn Grk “were seeking how.”
  5. Luke 22:2 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
  6. Luke 22:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  7. Luke 22:2 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
  8. Luke 22:3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  9. Luke 22:3 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
  10. Luke 22:3 tn Grk “Iscariot, being of the number of the twelve.”
  11. Luke 22:4 tn The full title στρατηγὸς τοῦ ἱεροῦ (stratēgos tou hierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
  12. Luke 22:4 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
  13. Luke 22:4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  14. Luke 22:4 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
  15. Luke 22:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  16. Luke 22:5 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
  17. Luke 22:5 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
  18. Luke 22:6 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
  19. Luke 22:6 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
  20. Luke 22:6 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
  21. Luke 22:6 tn Grk “apart from the crowd.”sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
  22. Luke 22:7 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
  23. 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.
  24. Luke 22:8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  25. 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.
  26. Luke 22:8 tn Grk “for us, so that we may eat.”
  27. Luke 22:9 tn Here δέ (de) has not been translated.
  28. Luke 22:9 tn In the Greek text this a deliberative subjunctive.
  29. Luke 22:10 tn Grk “behold.”
  30. 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.
  31. 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.
  32. 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).
  33. Luke 22:13 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
  34. 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.
  35. 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.
  36. Luke 22:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  37. Luke 22:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  38. 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.
  39. Luke 22:14 tn Grk “the apostles with him.”
  40. Luke 22:15 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
  41. 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.
  42. 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.
  43. Luke 22:16 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
  44. Luke 22:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  45. 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).
  46. Luke 22:18 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
  47. 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.
  48. Luke 22:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  49. 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.
  50. 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.
  51. 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.
  52. 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.”
  53. 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.
  54. Luke 22:21 sn The one who betrays me. Jesus knows about Judas and what he has done.
  55. 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.
  56. Luke 22:22 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
  57. 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.
  58. Luke 22:24 tn Or “happened.”
  59. Luke 22:24 tn Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF §244).
  60. Luke 22:25 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
  61. Luke 22:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  62. 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]).
  63. Luke 22:26 tn Grk “But you are not thus.”
  64. Luke 22:26 tn Or “the ruler.”
  65. 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.
  66. 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.
  67. Luke 22:27 tn The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
  68. 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.
  69. Luke 22:28 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
  70. Luke 22:29 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
  71. 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.
  72. 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.
  73. 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.
  74. 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.
  75. 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.
  76. Luke 22:31 tn Grk “behold” (for “pay attention” see L&N 91.13).
  77. 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.
  78. 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.
  79. 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.
  80. 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.
  81. Luke 22:32 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  82. Luke 22:32 tn Or “turned around.”
  83. 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.
  84. Luke 22:33 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  85. Luke 22:33 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
  86. Luke 22:34 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
  87. Luke 22:34 sn That is, Peter’s denials will happen before the sun rises.
  88. 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.
  89. Luke 22:35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  90. Luke 22:35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  91. Luke 22:35 tn Traditionally, “purse” (likewise in v. 36).
  92. Luke 22:35 tn Or possibly “beggar’s bag” (L&N 6.145).
  93. 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.
  94. Luke 22:35 tn Grk “said.”
  95. 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.
  96. Luke 22:36 tn Or possibly “beggar’s bag” (L&N 6.145).
  97. 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.
  98. 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.
  99. Luke 22:37 tn Grk “is having its fulfillment.”
  100. Luke 22:38 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
  101. 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.
  102. Luke 22:38 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
  103. Luke 22:39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  104. Luke 22:39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  105. Luke 22:39 tn Grk “went.”
  106. Luke 22:39 sn See the note on the Mount of Olives in Luke 19:29.
  107. Luke 22:40 sn Luke does not mention Gethsemane by name, but calls it simply the place.
  108. 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.
  109. 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.
  110. 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.
  111. Luke 22:42 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
  112. Luke 22:44 tn Grk “And being in anguish.”
  113. 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.
  114. Luke 22:45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  115. 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).
  116. Luke 22:46 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
  117. 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).
  118. Luke 22:47 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
  119. Luke 22:47 tn Grk “drew near.”
  120. Luke 22:47 tc Many mss (D Θ ƒ13 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the significant mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.
  121. Luke 22:48 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; 2 Sam 20:9.
  122. Luke 22:49 tn Here δέ (de) has not been translated.
  123. Luke 22:49 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
  124. Luke 22:49 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
  125. Luke 22:50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  126. Luke 22:50 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
  127. Luke 22:50 tn See the note on the word “slave” in 7:2.
  128. Luke 22:51 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
  129. Luke 22:51 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
  130. Luke 22:51 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
  131. Luke 22:52 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  132. Luke 22:52 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, stratēgos tou hierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
  133. Luke 22:52 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
  134. Luke 22:53 tn Grk “in the temple.”
  135. Luke 22:53 tn Grk “lay hands on me.”
  136. Luke 22:53 tn Or “your time.”
  137. Luke 22:53 tn Or “authority,” “domain.”
  138. Luke 22:54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  139. Luke 22:54 tn Or “seized” (L&N 37.109).
  140. Luke 22:54 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  141. Luke 22:54 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65); and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
  142. Luke 22:56 tn The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
  143. Luke 22:57 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legōn) is redundant and has not been translated.
  144. Luke 22:57 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
  145. Luke 22:57 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
  146. Luke 22:58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  147. Luke 22:58 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
  148. Luke 22:58 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
  149. Luke 22:59 tn Grk “insisted, saying.” The participle λέγων (legōn) is redundant in English and has not been translated here.
  150. Luke 22:59 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
  151. Luke 22:60 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  152. Luke 22:60 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
  153. Luke 22:61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  154. Luke 22:61 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
  155. Luke 22:62 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
  156. Luke 22:63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  157. Luke 22:63 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  158. Luke 22:64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  159. Luke 22:64 tn The verb ἐπηρώτων (epērōtōn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
  160. Luke 22:64 tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
  161. Luke 22:65 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
  162. Luke 22:66 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  163. Luke 22:66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  164. Luke 22:66 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  165. Luke 22:66 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
  166. Luke 22:67 tn This is a first class condition in the Greek text.
  167. Luke 22:67 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  168. Luke 22:67 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
  169. Luke 22:67 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
  170. Luke 22:68 tn This is also a third class condition in the Greek text.
  171. Luke 22:68 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
  172. Luke 22:69 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
  173. Luke 22:69 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
  174. Luke 22:69 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
  175. Luke 22:70 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
  176. Luke 22:70 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
  177. Luke 22:70 tn Grk “He said to them.”
  178. Luke 22:70 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
  179. Luke 22:71 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  180. Luke 22:71 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
  181. Luke 22:71 tn Grk “from his own mouth” (an idiom).
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Luke 22
King James Version

22 Now the feast of unleavened bread drew nigh, which is called the Passover.

2 And the chief priests and scribes sought how they might kill him; for they feared the people.

3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.

5 And they were glad, and covenanted to give him money.

6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude.

7 Then came the day of unleavened bread, when the passover must be killed.

8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat.

9 And they said unto him, Where wilt thou that we prepare?

10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.

11 And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?

12 And he shall shew you a large upper room furnished: there make ready.

13 And they went, and found as he had said unto them: and they made ready the passover.

14 And when the hour was come, he sat down, and the twelve apostles with him.

15 And he said unto them, With desire I have desired to eat this passover with you before I suffer:

16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:

18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.

20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

21 But, behold, the hand of him that betrayeth me is with me on the table.

22 And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

23 And they began to enquire among themselves, which of them it was that should do this thing.

24 And there was also a strife among them, which of them should be accounted the greatest.

25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

28 Ye are they which have continued with me in my temptations.

29 And I appoint unto you a kingdom, as my Father hath appointed unto me;

30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

31 And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:

32 But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.

34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

39 And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

40 And when he was at the place, he said unto them, Pray that ye enter not into temptation.

41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed,

42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

43 And there appeared an angel unto him from heaven, strengthening him.

44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow,

46 And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

50 And one of them smote the servant of the high priest, and cut off his right ear.

51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

54 Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off.

55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

57 And he denied him, saying, Woman, I know him not.

58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.

59 And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilaean.

60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.

61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.

62 And Peter went out, and wept bitterly.

63 And the men that held Jesus mocked him, and smote him.

64 And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?

65 And many other things blasphemously spake they against him.

66 And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:

68 And if I also ask you, ye will not answer me, nor let me go.

69 Hereafter shall the Son of man sit on the right hand of the power of God.

70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

71 And they said, What need we any further witness? for we ourselves have heard of his own mouth.

Close CKW

SAN LUCAS 22
Cakchiquel Occidental

Tek ri principaliˈ tak sacerdotes y ri aj tzˈibaˈ xquichˈob yan apo chi niquicamisaj ri Jesús

22  Y tek xa nakaj chic cˈa ri quinimakˈij ri israelitas ri nibix pascua chare, jun nimakˈij tek niquitij caxlan wey ri majun chˈom (levadura) riqˈui, 2 can yacˈariˈ tek ri principaliˈ tak sacerdotes y ri aj tzˈibaˈ niquichˈobolaˈ cˈa achique ta rubanic niquiben riche (rixin) chi queriˈ niquicamisaj ri Jesús. Queriˈ niquiben ruma xa quixibin quiˈ chiquiwech ri winek.

3 Y ri Judas ri jun chique ri cablajuj rudiscípulos ri Jesús, ri xbix chukaˈ Iscariote chare, can oconek chic ri Satanás pa ránima. 4 Rumariˈ ri Judas xbe cˈa quiqˈui ri principaliˈ tak sacerdotes y quiqˈui chukaˈ ri cˈo quikˈij chique ri ye chajinel ri chiriˈ pa rachoch ri Dios, y xchˈo quiqˈui chrij chi achique rubanic xtuben riche (rixin) chi nujech ri Jesús pa quikˈaˈ. 5 Y riyeˈ can sibilaj xequicot tek xquicˈaxaj riˈ, y xquitzuj (xquisuj) puek chare. 6 Y ri Judas xubij cˈa chique chi can xtujech ri Jesús pa quikˈaˈ. Y xuchop cˈa ruchˈobic chi achique ta rubanic nuben chi xtujech pa quikˈaˈ ri achiˈaˈ riˈ, y xuchˈob chi nujech tek majun winek quimolon ta quiˈ riqˈui ri Jesús.

Tek ri Jesús xutiquiribaˈ ca rubanic ri lokˈolaj waˈin, riche (rixin) chi ninatabex ri rucamic

7 Tek xapon rukˈijul ri nimakˈij, tek ri israelitas niquitij ri caxlan wey ri majun chˈom (levadura) riqˈui, y tek yecamisex chukaˈ ri tak carneˈl riche (rixin) ri pascua, 8 ri Jesús xerutek cˈa el ri Pedro y ri Juan, y xubij cˈa el chique: Quixbiyin y tibanaˈ ruchojmil ri xtikatij chupan re pascua reˈ.

9 Y ri caˈiˈ discípulos xquicˈutuj cˈa chare: ¿Acuchi (achique) cˈa nawajoˈ chi nikaben wi ruchojmil? xechaˈ.

10 Y ri Jesús xubij chique: Tek xquixapon ri pa tinamit Jerusalem, xtitzˈet cˈa chi cˈo jun achi ri rucˈamom pe yaˈ pa jun cucuˈ. Titzekelbej cˈa el ri achi riˈ cˈa achique jay xtoc wi. 11 Y tibij cˈa chare ri tataˈaj chupan ri jay riˈ: Ri Katijonel rubin cˈa pe: ¿Acuchi (achique) cˈo wi jun jay ri jamel chare ri awachoch ri utz riche (rixin) chi nben ri waˈin riche (rixin) re pascua ye wachibilan ri nudiscípulos? quixchaˈ chare. 12 Y ri rajaf ri jay xquixrucˈuaj cˈa pa jun rucaˈn tanaj (wik) chare ri jay. Y chiriˈ cˈo jun nimajay ri chojmirisan chic rupan. Ya ri chiriˈ tibanaˈ wi ruchojmil ri xtikatij chupan re pascua, xeˈucheˈex el.

13 Y ri caˈiˈ discípulos xebe cˈa. Y can achiˈel ri rubin el ri Jesús chique, can queriˈ ri xbanatej. Y riyeˈ can xquiben wi cˈa ruchojmil ronojel ri nicˈatzin chare ri waˈin chupan ri pascua riˈ.

14 Y tek xapon cˈa ri hora, ri Jesús y ri cablajuj apóstoles xetzˈuyeˈ apo ri pa mesa. 15 Y ri Jesús xubij cˈa chique: Can nrayin pe chi tek cˈa ma jane yinapon ta chuwech ri camic, junan nikaben re jun waˈin riche (rixin) re jun pascua reˈ. 16 Ruma can nbij wi cˈa chiwe, chi majun bey xtinben ta chic re waˈin reˈ, cˈa ya tek banatajnek chic ronojel pa rajawaren ri Dios ri nucˈut re jun waˈin reˈ. Can cˈa yacˈariˈ tek xtinben chic re waˈin reˈ.

17 Y ri Jesús xuchop cˈa jun vaso ri cˈo ruyaˈal uva chupan, y tek rumatioxin chic chare ri Dios, xubij: Tikumuˈ cˈa ca chiˈiwonojel. 18 Ruma can nbij wi cˈa chiwe, chi can cˈa ya tek cˈo chic na ri rajawaren ri Dios, can yacˈariˈ tek xtinkum chic jun bey ri ruyaˈal uva, xchaˈ.

19 Y queriˈ cˈa chukaˈ xucˈom apo jun caxlan wey, y tek rumatioxin chic chare ri Dios, cˈacˈariˈ xuwechˈelaˈ ri caxlan wey riˈ y xuyaˈ chique ri rudiscípulos y xubij: Yacˈareˈ ri nuchˈacul ri xtijach pa camic, riche (rixin) chi yixcolotej. Tibanaˈ cˈa reˈ riche (rixin) natabel wuche (wixin) riyin.

20 Y tek ye waynek chic, ri Jesús xuchop cˈa chukaˈ ri vaso ri cˈo ruyaˈal uva chupan, y xubij: Re ruyaˈal uva reˈ, yacˈareˈ ri nuquiqˈuel ri xtibiyin tek xquicamisex. Riqˈui cˈa ri xtibiyin ri nuquiqˈuel, can yacˈariˈ tek xticˈachoj ri cˈacˈacˈ trato ri rajowan pe ri Dios chi nuben quiqˈui ri winek. Ri nuquiqˈuel ri xtibiyin, iwuma riyix riche (rixin) chi yixcolotej.

21 Y wacami cˈa, ri achi ri xquijacho el pa quikˈaˈ ri winek, can cˈo cˈa pe wuqˈui re pa mesa. 22 Can tiwacˈaxaj cˈa re nbij chiwe, chi riyin ri Cˈajolaxel ri xinalex chicojol, can xquicamisex na wi, ruma can yareˈ ri ruchˈobon pe ri Dios chi nibanatej. Pero juyiˈ cˈa ruwech ri xtijacho el wuche (wixin), xchaˈ ri Jesús.

23 Y yacˈariˈ tek ri ye rudiscípulos ri Jesús niquibilaˈ ka chiquiwech chi achique cami ri xtijacho el riche (rixin) ri Jesús.

Ri nrajoˈ chi nicˈojeˈ rukˈij, querunimaj querilij ri nicˈaj chic

24 Y ri discípulos riˈ xquichop cˈa yechˈojin pa ruwiˈ chi achique ri más nim rukˈij chiquicojol riyeˈ. 25 Yacˈa ri Jesús xa xubij chique: Ri aj kˈatbel tak tzij riche (rixin) re ruwachˈulef, ruma can cˈo quikˈatbel tzij pa quiwiˈ ri winek, rumariˈ can niquinaˈ chi can yecˈa riyeˈ ri ye cˈajaf ri winek, y nicajoˈ chi nibix chique chi ye aj banoy tak utzil. 26 Yacˈa ri chicojol riyix jun wi chic. Ruma ri nrajoˈ chi nicˈojeˈ rukˈij chicojol, xa tubanaˈ chi ya riyaˈ ri más coˈol que chiquiwech ri nicˈaj chic. Y ri nrajoˈ chi ntoc jun cˈamol bey chicojol riyix, xa yariˈ ri tuchˈutinirisaj riˈ, querunimaj querilij ri nicˈaj chic. 27 Rumacˈariˈ, ¿achique ri más cˈo rukˈij, ya ri tzˈuyul pa mesa, o ya ri niyaˈo apo pa ruwiˈ mesa ronojel ri nitij? Can ya wi ri tzˈuyul pa mesa ri cˈo más rukˈij. Pero riyin ma que ta riˈ nben, ruma riyin yincˈo chicojol ri xa yin achiˈel jun ri niniman nilin apo pa mesa.

28 Pero riyix can yixcˈo pe wuqˈui chupan ri tijoj pokonal ri ye nkˈaxan pe. 29 Rumacˈariˈ, riyin xtinyaˈ jun kˈatbel tzij pan ikˈaˈ riyix, can achiˈel ri rubanon ri Nataˈ Dios wuqˈui riyin, 30 riche (rixin) chi queriˈ xquixwaˈ y xquixucˈyaˈ wuqˈui pa numesa ri pa nujawaren. Y riyix xquixtzˈuyeˈ na pa tek chˈaquet riche (rixin) chi nikˈet tzij pa quiwiˈ ri cablajuj tinamit ri yecˈo pa rucuenta ri Israel.

Riyit xa xtabij chi ma awetaman ta nuwech, xchaˈ ri Jesús chare ri Pedro

31 Y ri Ajaf Jesús xubij cˈa chukaˈ chare ri jun rudiscípulo ri nibix Pedro chare: Simón, Simón, nbij cˈa chawe chi ri Satanás xixrucˈutuj chare ri Dios riche (rixin) chi yixrutojtobej. Can nrajoˈ cˈa yixruchayuj achiˈel nichayux ri trigo chupan jun chuybel. 32 Pero riyin can nbanon wi orar pan awiˈ riyit, riche (rixin) chi queriˈ can nacukubaˈ acˈuˈx wuqˈui. Can xcatapon wi pa rukˈaˈ ri Satanás. Pero tek xtitzolin pe acˈuˈx wuqˈui, tabanaˈ chique ri nicˈaj chic awachˈalal chi can niquicukubaˈ quicˈuˈx wuqˈui, xchaˈ ri Jesús.

33 Y ri Simón xubij: Ajaf, wi riyit xcatucˈuex pa cárcel, yibe awuqˈui. Hasta yibe awuqˈui, wi riyit xcatapon pa camic, xchaˈ.

34 Yacˈa ri Jesús xubij chare: Pedro, riyin nbij cˈa chawe, chi chupan re jun akˈaˈ re wacami, cˈa ma jane tisiqˈuin ta pe ri ecˈ, tek riyit oxiˈ yan chic mul abin chique ri yecˈutun chawe, chi ma awetaman ta nuwech, xchaˈ ri Jesús chare ri Pedro.

Ri Jesús cˈo ri xubij chique ri ye rudiscípulos tek xa napon yan chuwech ri camic

35 Y ri Jesús xucˈutuj cˈa chique ri ye rudiscípulos: Tek xixintek y ma xinwajoˈ ta chi xicˈuaj yabel irajil, ni yaˈl, ni jun chic cˈulaj ixajab, ¿la cˈo cami ri xiwajoˈ y man ta xiwil? xchaˈ chique. Y riyeˈ xquibij: Majun ri man ta xkil, xechaˈ.

36 Y ri Jesús xubij cˈa chique: Yacˈa re wacami jun wi chic ri rubanic nrajoˈ chi niben. Ruma wacami ri cˈo yabel rurajil y cˈo ruyaˈl, tucˈuaj. Y ri majun ruˈespada, tucˈayij ri ruchaqueta y cˈacˈariˈ tulokˈoˈ jun riche (rixin). 37 Y wacami quereˈ nbij chiwe, ruma cˈo chi nibanatej achiˈel ri nubij chupan ri ruchˈabel ri Dios ri tzˈibatal ca. Ri chiriˈ nubij cˈa: Can achiˈel chukaˈ jun aj mac xban chare. Queriˈ ri tzˈibatal ca. Y riˈ can xtibanatej na wi wuqˈui riyin. Ronojel cˈa ri ye tzˈibatal ca chuwij riyin chupan ri ruchˈabel ri Dios, can xquebanatej na wi, xchaˈ ri Jesús.

38 Y ri discípulos xquibij cˈa chare ri Jesús: Ajaf, waweˈ cˈo caˈiˈ espada, xechaˈ. Yacˈa ri Jesús xubij chique: Xa riqˈui cˈa riˈ, xchaˈ.

Tek ri Jesús xuben orar pa Getsemaní

39 Ri Jesús tek elenak chic cˈa el chiriˈ, xbe cˈa ri acuchi (achique) kas tibe wi. Riyaˈ xbe cˈa ri pa juyuˈ ri Olivos rubiˈ. Y ri rudiscípulos can ye tzeketel wi el chrij. 40 Y tek xeˈapon cˈa, xubij chique: Tibanaˈ orar y ticˈutuj chare ri Dios riche (rixin) chi queriˈ ma yixtzak ta pa mac tek yixtojtobex.

41 Y ri Jesús xbiyin chic cˈa apo jun caˈiˈ raken cˈan, y cˈacˈariˈ xxuqueˈ ka chiriˈ, y xuchop cˈa rubanic orar. 42 Y nubij cˈa ri pa ruˈoración: Nataˈ Dios, wi riyit nawajoˈ, tabanaˈ cˈa chi riyin man ta nkˈaxaj re jun tijoj pokonal reˈ, pero ma taben ta ri xa nuraybel riyin. Tabanaˈ ri araybel riyit, xchaˈ.

43 Y cˈo cˈa jun ángel ri petenak chilaˈ chicaj xucˈut riˈ chuwech, riche (rixin) chi xoruyaˈ ka más ruchukˈaˈ ri Jesús. 44 Y can sibilaj cˈa kˈaxon ri cˈo pa ránima Riyaˈ. Rumariˈ can riqˈui cˈa ronojel ránima nuben orar. Y ruma chukaˈ ri kˈaxon riˈ, ri yaˈ ri ntel chrij, xa can achiˈel chic nimaˈk tak tzˈuj quicˈ ri yeka pan ulef.

45 Tek Riyaˈ xbeyacatej pe chare ri oración, xpe cˈa quiqˈui ri ye rudiscípulos, pero tek xoka quiqˈui, xa quichapon waran, ruma yebison.

46 Y ri Jesús xubij cˈa chique ri ye rudiscípulos riˈ: ¿Achique ruma tek xa yix warnek? Quixyacatej, tibanaˈ orar y ticˈutuj chare ri Dios riche (rixin) chi ma yixtzak ta pa mac tek yixtojtobex, xchaˈ chique.

Tek xchapatej ri Jesús

47 Y can cˈa nichˈo na cˈa ri Jesús quiqˈui ri ye rudiscípulos, tek cˈa xquitzˈet xeˈapon ye qˈuiy winek quiqˈui. Y can ya cˈa jun chique ri ye cablajuj discípulos, ri Judas rubiˈ, ri ucˈuayon apo quibey ri winek riˈ. Y ri Judas xjel apo riqˈui ri Jesús riche (rixin) chi xutzˈumaj (xutzˈubaj) ruchiˈ. 48 Yacˈa ri Jesús xubij chare ri Judas: Judas, ¿la riqˈui jun tzˈuban (tzˈuman) chiˈij najech el ri Cˈajolaxel ri xalex chicojol? xchaˈ ri Jesús.

49 Y ri discípulos tek xquitzˈet ri ntajin nibanatej, xquinabej ri achique ri xticˈulwachitej. Rumariˈ xquibij cˈa chare: Ajaf, ¿nawajoˈ chi yojyacatej chiquij riqˈui espada? xechaˈ.

50 Y jun cˈa chique ri ye rudiscípulos xusoc jun rumozo ri nimalaj sacerdote. Can xuchoy ruxquin. Y ri ruxquin ri xuchoy ya ri cˈo pa rajquikˈaˈ. 51 Y ri Jesús xubij cˈa chique ri ye rudiscípulos: Ma tinek ta, xa tiyaˈ ca. Y xpe ri Jesús xuchop ri ruxquin ri mozo riˈ y xucˈachojsaj ca. 52 Y cˈacˈariˈ ri Jesús xubij chique ri principaliˈ tak sacerdotes, y chique ri achiˈaˈ ri cˈo quikˈij chiquicojol ri ye chajinel pa rachoch ri Dios, y chique ri rijitaˈk tak achiˈaˈ ri cˈo quikˈij ri ye benak chuchapic: ¿Achique cˈa xichˈob riyix? ¿Xichˈob chi yix petenak chuchapic jun alekˈom y rumariˈ icˈamom pe cheˈ y espada? 53 Riyin can kˈij kˈij cˈa xicˈojeˈ iwuqˈui ri pa rachoch ri Dios, y majun achique ta xiben chuwe. Pero cˈa ya cˈa hora reˈ ri yaˈon chiwe riyix, hora tek nikˈalajin ruchukˈaˈ ri rajawalul ri kˈekuˈm, xchaˈ ri Jesús chique.

Tek ri Pedro xubij chi ma retaman ta ruwech ri Jesús

54 Xquichop cˈa el ri Jesús, y xquicˈuaj pa rachoch ri nimalaj sacerdote. Y ri Pedro ye rutzekelben el, pero cˈanej cˈo wi ca chiquij. 55 Y ri chiriˈ pa nicˈaj ruwajay, xquibox cˈa jun kˈakˈ, y xetzˈuyeˈ apo quinojel chuchiˈ. Y chukaˈ ri Pedro xtzˈuyeˈ apo chiquicojol. 56 Y jun ixok raj icˈ ri nimalaj sacerdote, tek xutzˈet chi ri Pedro tzˈuyul chiriˈ numekˈ riˈ, xutzuˈ xutzuˈ, y xubij: Re jun achi reˈ rachibil chukaˈ ri Jesús, xchaˈ.

57 Yacˈa ri Pedro xa xrewaj cˈa y xubij: Riyin ma wetaman ta ruwech ri Jesús, xchaˈ.

58 Y xa cˈa jubaˈ ka riˈ, tek cˈo chic cˈa jun ri xtzˈeto pe riche (rixin) ri Pedro, y xubij chare: Riyit, yit jun chique ri yecˈo riqˈui ri Jesús, xchaˈ. Y ri Pedro xubij: Táta, kitzij nbij chawe ma yin ta riˈ, xchaˈ.

59 Y achiˈel xa jun hora tikˈax ka riˈ, tek cˈo chic cˈa jun ri xbin: Re achi reˈ, can kitzij wi chi rachibil ri Jesús, ruma can pa Galilea chukaˈ nipe wi, xchaˈ.

60 Yacˈa ri Pedro xubij chare: Táta, ma nikˈax ta chinuwech achique ruma tek nabij queriˈ chuwe, xchaˈ ri Pedro. Y can cˈa nichˈo na cˈa ri Pedro, tek ri ecˈ xsiqˈuin pe. 61 Y ri Ajaf Jesús xtzuˈun pe chrij y xutzuˈ pe ri Pedro. Y ri Pedro can yacˈariˈ tek xenatej chare ri chˈabel ri bin ca chare ruma ri Ajaf, chi cˈa ma jane tisiqˈuin ta pe ri ecˈ tek riyit oxiˈ yan chic mul abin chique ri yecˈutun chawe, chi ma awetaman ta nuwech. 62 Y ri Pedro xel cˈa el y xuchop jun nimalaj okˈej.

Tek ri chajinel xquitzeˈej y xquichˈey ri Jesús

63 Y ri achiˈaˈ ri ye chajiyon cˈa riche (rixin) ri Jesús, yetzeˈen cˈa chrij y niquichˈey cˈa. 64 Y xquitzˈapij runakˈ ruwech y xquiyalaˈ kˈaˈ chupalej y niquicˈutulaˈ cˈa chare: ¿Achique cˈa ri xachˈeyo? Tabij na cˈa chake, yechaˈ chare ri Jesús.

65 Y cˈo cˈa qˈuiy itzel tak tzij ri xquibilaˈ chare.

Tek ri Jesús xucˈuex chiquiwech ri achiˈaˈ ri pa moc (comon) yekˈato tzij

66 Tek xseker cˈa pe, xquimol cˈa quiˈ ri rijitaˈk tak achiˈaˈ ri cˈo quikˈij, ri principaliˈ tak sacerdotes, y chukaˈ ri aj tzˈibaˈ. Y ri Jesús xucˈuex cˈa apo chiquiwech ri achiˈaˈ riˈ, ri can pa moc (comon) yekˈato tzij. Y xquicˈutuj cˈa chare ri Jesús: 67 Tabij cˈa chake: ¿La yit cˈa riyit ri Cristo? xechaˈ. Yacˈa ri Jesús xubij chique: Wi nbij chiwe chi yin cˈa riyin ri Cristo, ma yininimaj ta. 68 Y chukaˈ wi ta cˈo ri yencˈutuj apo chiwe, majun xtibij pe chuwe, ni ma xquiniwiskˈopij ta el chukaˈ. 69 Y can xu (xe wi) xtinkˈaxaj re jun tijoj pokonal reˈ, can yacˈariˈ riyin ri Cˈajolaxel ri xinalex chicojol, xquibetzˈuyeˈ cˈa pa rajquikˈaˈ ri Dios ri nicowin nuben ronojel, xchaˈ ri Jesús.

70 Can yacˈariˈ tek quinojel xecˈutun apo chare ri Jesús: ¿La can yit cˈa riyit ri Rucˈajol ri Dios? xechaˈ. Jaˈ (je), queriˈ, can achiˈel ri nibij riyix, xchaˈ ri Jesús chique.

71 Y riyeˈ xquibij: Ma rajawaxic ta cˈa chi noka chic jun ri norubij chake chi re achi reˈ can aj mac wi. Ruma konojel xkacˈaxaj ri xa cˈariˈ xubij ka, xechaˈ.

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Cakchiquel Occidental (CKW)

Copyright 1996 Wycliffe. This translation may be quoted in any form (written, visual, electronic or audio) up to and inclusive of five hundred (500) verses without the express written permission of the publisher, providing the verses quoted do not amount to a complete book of the Bible nor do the verses quoted account for more than 25 percent (25%) or more of the total text of the work in which they are quoted. by Wycliffe Bible Translators International