Lukas 22:14-20

The Lord’s Supper

22:14 Now ¹  when the hour came, Jesus ²  took his place at the table ³  and the apostles joined ⁴  him. 22:15 And he said to them, “I have earnestly desired ⁵  to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again ⁶  until it is fulfilled ⁷  in the kingdom of God.” ⁸  22:17 Then ⁹  he took a cup, ¹⁰  and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit ¹¹  of the vine until the kingdom of God comes.” ¹²  22:19 Then ¹³  he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ¹⁴  which is given for you. ¹⁵  Do this in remembrance of me.” 22:20 And in the same way he took ¹⁶  the cup after they had eaten, ¹⁷  saying, “This cup that is poured out for you is the new covenant ¹⁸  in my blood.

Lukas 22:39-45

On the Mount of Olives

22:39 Then ¹⁹  Jesus ²⁰  went out and made his way, ²¹  as he customarily did, to the Mount of Olives, ²²  and the disciples followed him. 22:40 When he came to the place, ²³  he said to them, “Pray that you will not fall into temptation.” ²⁴  22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take ²⁵  this cup ²⁶  away from me. Yet not my will but yours ²⁷  be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish ²⁸  he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ²⁹  22:45 When ³⁰  he got up from prayer, he came to the disciples and found them sleeping, exhausted ³¹  from grief.

Lukas 23:35-43

23:35 The people also stood there watching, but the rulers ridiculed ³²  him, saying, “He saved others. Let him save ³³  himself if ³⁴  he is the Christ ³⁵  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ³⁶  23:37 and saying, “If ³⁷  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ³⁸  over him, “This is the king of the Jews.”

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ³⁹  you the Christ? ⁴⁰  Save yourself and us!” 23:40 But the other rebuked him, saying, ⁴¹  “Don’t ⁴²  you fear God, since you are under the same sentence of condemnation? ⁴³  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁴⁴  wrong.” 23:42 Then ⁴⁵  he said, “Jesus, remember me ⁴⁶  when you come in ⁴⁷  your kingdom.” 23:43 And Jesus ⁴⁸  said to him, “I tell you the truth, ⁴⁹  today ⁵⁰  you will be with me in paradise.” ⁵¹ 

[22:14]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[22:14]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:14]  ³ 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.

[22:14]  ⁴ tn Grk “the apostles with him.”

[22:15]  ⁵ tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:16]  ⁶ 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.

[22:16]  ⁷ 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.

[22:16]  ⁸ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[22:17]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:17]  ¹⁰ 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).

[22:18]  ¹¹ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

[22:18]  ¹² 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.

[22:19]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:19]  ¹⁴ tc Some important Western mss (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 ms 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 TCGNT 148-50.

[22:19]  ¹⁵ 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.

[22:20]  ¹⁶ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

[22:20]  ¹⁷ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

[22:20]  ¹⁸ 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.

[22:39]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:39]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:39]  ²¹ tn Grk “went.”

[22:39]  ²² sn See the note on the Mount of Olives in Luke 19:29.

[22:40]  ²³ sn Luke does not mention Gethsemane by name, but calls it simply the place.

[22:40]  ²⁴ 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.

[22:42]  ²⁵ 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.

[22:42]  ²⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁷ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.

[22:44]  ²⁸ tn Grk “And being in anguish.”

[22:44]  ²⁹ tc Several important Greek mss (Ì⁷⁵ 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 ˹³. 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 ˹ Ï 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.

[22:44]  sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.

[22:45]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:45]  ³¹ 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).

[23:35]  ³² tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ³³ sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ³⁴ tn This is a first class condition in the Greek text.

[23:35]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  sn See the note on Christ in 2:11.

[23:36]  ³⁶ sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.

[23:37]  ³⁷ tn This is also a first class condition in the Greek text.

[23:38]  ³⁸ sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[23:39]  ³⁹ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[23:40]  ⁴¹ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁴² tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁴³ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ⁴⁴ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁴⁶ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ⁴⁷ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ⁴⁸ tn Grk “he.”

[23:43]  ⁴⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁵⁰ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ⁵¹ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.