Lukas 22:24-34

22:24 A dispute also started ¹  among them over which of them was to be regarded as the greatest. ²  22:25 So ³  Jesus ⁴  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ⁵  22:26 Not so with you; ⁶  instead the one who is greatest among you must become like the youngest, and the leader ⁷  like the one who serves. ⁸  22:27 For who is greater, the one who is seated at the table, ⁹  or the one who serves? Is it not ¹⁰  the one who is seated at the table? But I am among you as one ¹¹  who serves.

22:28 “You are the ones who have remained ¹²  with me in my trials. 22:29 Thus ¹³  I grant ¹⁴  to you a kingdom, ¹⁵  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ¹⁶  on thrones judging ¹⁷  the twelve tribes of Israel.

22:31 “Simon, ¹⁸  Simon, pay attention! ¹⁹  Satan has demanded to have you all, ²⁰  to sift you like wheat, ²¹  22:32 but I have prayed for you, Simon, ²²  that your faith may not fail. ²³  When ²⁴  you have turned back, ²⁵  strengthen ²⁶  your brothers.” 22:33 But Peter ²⁷  said to him, “Lord, I am ready to go with you both to prison and to death!” ²⁸  22:34 Jesus replied, ²⁹  “I tell you, Peter, the rooster will not crow ³⁰  today until you have denied ³¹  three times that you know me.”

[22:24]  ¹ tn Or “happened.”

[22:24]  ² tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).

[22:25]  ³ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ⁵ 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]).

[22:26]  ⁶ tn Grk “But you are not thus.”

[22:26]  ⁷ tn Or “the ruler.”

[22:26]  ⁸ 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.

[22:27]  ⁹ 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.

[22:27]  ¹⁰ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ¹¹ 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.

[22:28]  ¹² tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ¹³ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹⁴ 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.

[22:29]  ¹⁵ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ¹⁶ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ¹⁷ 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.

[22:31]  ¹⁸ tc The majority of mss (א A D W Θ Ψ Ë^1,13 Ï 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 (Ì⁷⁵ B L T 1241 2542^c sy^s co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.

[22:31]  ¹⁹ tn Grk “behold” (for “pay attention” see L&N 91.13).

[22:31]  ²⁰ sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.

[22:31]  ²¹ 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.

[22:32]  ²² 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.

[22:32]  ²³ sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.

[22:32]  ²⁴ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:32]  ²⁵ tn Or “turned around.”

[22:32]  ²⁶ 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.

[22:33]  ²⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[22:33]  ²⁸ sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.

[22:34]  ²⁹ tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.

[22:34]  ³⁰ sn That is, Peter’s denials will happen before the sun rises.

[22:34]  ³¹ sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.