New Testament in a Year

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 T^vid W Δ Θ Ψ ƒ^1,13 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.