The Account of Luke

Chapter 22

Blaine Robison, M.A.

Published 23 February 2026 (in progress)

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1, RSV Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

● WLC-MT: The Masoretic Text (Westminster Leningrad Codex) is the authoritative Hebrew text of the Tanakh for Judaism. Developing a uniform Hebrew text began in early 2nd c. A.D., but completed by scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from the 9th century. Online.

Syntax: Unless otherwise noted the meaning of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of the entire Bible I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for the sacred name YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.

Please see the article Witnesses of the Good News for background information on Luke and his book.

Part Four: The Consummation of Messiah's Mission (19:28-24:53)

Chapter Summary

Chapter 22 begins with the reminder of the immanence of Passover and the plot against Yeshua's life. Judas, at the instigation of Satan, conspires with the religious leaders to betray him. Yeshua directs Peter and John to make preparations for the observance of Passover. That evening Yeshua and his disciples share the Passover feast during which he gives special significance to the matzah and the cup of wine and announces the inauguration of the New Covenant prophesied by Jeremiah. He also announces that one of his disciples is a traitor, which leads to an argument between the disciples concerning who should be regarded as the greatest.

Yeshua rebukes his disciples and gives a prophetic message of his will for their lives and the future Kingdom of God. He then warns Peter against spiritual warfare, his failure and ultimate redemption. He then gives cryptic instruction to his disciples about making preparations for self-support. Some of the disciples decide they need personal weapons, which Yeshua rejects. With his disciples, except Judas, Yeshua walks to the Mount of Olives where he engages in a period of intercessory prayer, so intense that he sheds blood. Judas later leads the chief priests and temple police officers to the place of prayer to complete his betrayal. Peter quickly reacts by cutting off the ear of the high priest's servant, which Yeshua heals.

Having surrendered to the arresting party Yeshua is taken to the house of the high priest. Peter follows and after arriving at the house denies his Master. Yeshua looks upon him, and being stung with remorse, Peter weeps bitterly. Yeshua is then mocked and insulted by the temple officers. The next morning he is questioned by a council of religious leaders during which he acknowledges himself to be the Son of Man prophesied by Daniel and the Son of God. For this declaration the council condemns him as deserving to die.

Chapter Outline

Passover Plot, 22:1-6

Preparation for Passover, 22:7-13

New Covenant Inauguration, 22:14-20

Prediction of Betrayal, Strife and Exhortation, 22:21-30

Prediction of Denial and Final Instructions, 22:31-38

Intercession in the Garden, 22:39-46

Betrayal in the Garden, 22:47-53

The Trial of Peter, 22:54-62

The Trial of Yeshua, 22:63-71

Date: Nisan 13 (Wednesday), April 5 Julian, A.D. 30

Passover Plot, 22:1-6

This chapter begins with the reminder of the approach of Passover and the malice of adversaries making plans to rid themselves of Yeshua. In addition Matthew and Mark in their parallel narratives include a retrospective story of Yeshua being anointed in Bethany by a woman with a fragrant oil, but Luke omits the story entirely. See my article: The Anointing of Yeshua. Some scholars find conflict between the Synoptic Narratives and John's narrative of Yeshua's preparation for and conduct of his Passover observance. For a discussion of these textual issues and arguments for rebutting supposed contradictions between John's narrative and the Synoptic narratives see my article The Last Supper of Yeshua.

1 Now the Feast of Unleavened Bread, which is called Passover, was approaching.

Reference: Matthew 26:2; Mark 14:1.

Now: Grk. de, conj. used to mark (1) a contrast to a preceding statement, "but;" (2) a transition in narrative or subject matter, "now, then;" or (3) a connective particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. the Feast: Grk. ho heortē (for Heb. chag), a religious festival and in the LXX and Besekh used of the annual pilgrim festivals mandated in the Torah and held in the central place of worship (Deut 16:18). of Unleavened Bread: pl. of Grk. ho azumos (for Heb. matzah), adj. (from alpha "neg. prefix" and zumē, "leaven"), unfermented, free from leaven.

The name of the festival is Chag HaMatzot, first used in Exodus 23:15. The plural form emphasizes the seven days, Nisan 15-21 (March-April), in which any bread consumed had to be unleavened. These days are so called because leaven [Heb. seor] and anything leavened [Heb. chametz] were removed from dwelling places on Nisan 14 (Lev 23:5; Num 28:16). The term azumos-matzah is first used in Genesis 19:3 of the bread that Lot prepared for the two angelic visitors. The next mention of unleavened bread is actually manna (Ex 16:12-15, 21, 31). Considering the symbolism of leaven (1Cor 5:8), feeding Israel manna for forty years was a powerful spiritual lesson.

Matzah was very important in Israelite religion. Matzah was consumed as part of the ordination ceremony of priests (Ex 29:2; Lev 8:2) and presented in grain offerings (Lev 2:4) and peace offerings (Lev 7:12) and eaten by priests (Lev 6:16). However, the mention of matzah/azumos occurs most often for the bread prescribed for the Spring festival (Ex 12:14-15). During the prescribed seven days nothing leavened was to be eaten (Lev 23:6-8; Num 28:17). An important custom was the removal of seor, leaven, and chametz, any leavened food product made from one of five grains: wheat, barley, oats, rye or spelt (Sefaria.org).

The cleansing of the house, involving the entire family, begins on the evening of Nisan 13 (erev Nisan 14). Lamps in hand, a search was made in every cupboard and corner to ensure that no trace was to be found of leaven or chametz. A second search for and removal of leaven would occur on the morning of Nisan 14, which is an early tradition instituted prior to the birth of Yeshua as this quote from a prominent Sage attests: "We search [for leaven] in the evening of the fourteenth, in the morning of the fourteenth, and at the time of removal" (Pes. 2b). For a detailed explanation of the procedure for removing leaven from homes see the article at Hebrew for Christians.

which: Grk. ho, definite article but used here as a demonstrative pronoun. is called: Grk. legō, pl. pres. pass. part., may mean (1) to say, speak or declare something, whether oral or written, often used to introduce quoted material; or (2) to call or give a name to something or someone. The second meaning applies here. Passover: Grk. Pascha, Passover. In the LXX pascha translates Heb. pesakh, which is used of (1) the lamb killed on Nisan 14 for the evening Passover meal (Ex 12:21; 34:25); (2) the Passover meal itself, erev Nisan 15 (Ex 12:11), and (3) the entire seven-day festival, Nisan 15–21, in which sacrifices (Heb. chagigah) of lambs and bulls were offered (cf. Lev 23:8; Num 28:16-25; Deut 16:1-3) (BDB 820).

The three meanings of pesakh are also used for pascha in this chapter: (1) the entire seven-day festival (in this verse); (2) the lamb slaughtered on Nisan 14 for the evening meal (verse 7 below); and (3) the evening Seder of erev Nisan 15 (verse 8 below). Indeed, as Luke notes in this verse, by the apostolic era the entire seven-day festival had come to be referred to as "Passover" (Josephus, Ant. II, 14:6). The story of the first Passover is detailed in Exodus 12:1—13:16. In c. 1446 B.C. the Israelites were languishing in Egyptian captivity. God sent Moses, who had been exiled to Midian, back to Egypt to effect the release of His people.

The King of Egypt or Pharaoh refused to release the Israelites so God sent ten plagues as a severe form of persuasion. After informing Moses of the planned tenth plague in which all the firstborn in Egypt would be killed, ADONAI directed Moses to instruct the Israelites in the observance of Passover and the Feast of Unleavened Bread (Ex 12:1-22, 42-50). See my article The Passover for a summary of the institution of Passover and its later observance among Jews. God also allowed Gentiles to participate in the festival if they were circumcised (Ex 12:44, 48), which served as a sign of God's will that Jacob would become a "company of nations" (Gen 35:11).

A special requirement related to Passover was that the blood of the slaughtered lambs had to be applied to the doorposts and lintels of Israelite houses (Ex 12:22-23). The blood of the lamb became the symbol of life so that when the angel of death came to slay the firstborn of Egypt, the Israelites would be spared. The Passover meal was an acted out parable of divine deliverance from death and eaten in anticipation of leaving the land of bondage. Thereafter, Passover would celebrate the exodus and remain a living memorial of that great work of redemption (Ex 23:14-15; Lev 23:4-8; Num 28:16-25; Deut 16:1-8).

The Passover deliverance made salvation distinctly national in scope and truly set Israel apart as a special people. God expressly commanded the Israelites to celebrate the feast of Passover annually in perpetuity, that is, forever (Ex 12:14). Failing to observe Passover would be a sin (Num 9:13). Josephus summarized the schedule and reason for the continued observance:

"In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries (for in this month it was that we were delivered from bondage under the Egyptians) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover" (Ant. III, 10:5).

[Note: Xanthicus is the sixth month on the Macedonian calendar. The choice of the star sign Aries by God (cf. Gen 1:14) is not accidental considering Aries is Latin for "ram." The Hebrew name for the constellation is Taleh, "lamb."]

With the instructions for the first Passover God also gave direction for future observance of Passover (Ex 12:24-27; 13:1-16; 23:15; Num 9:1-14; Lev 23:5-8; Deut 16:1-8). The Israelites would eat the same basic menu as the first Passover (Num 9:5) and the only work allowed during this period was the preparation of food. See the illustrated Shlomo's Passover Adventure for the details of festival participation by a Jewish family in the first century. Jewish regulations for the observance of Passover are found in the Mishnah tractate Pesachim.

was approaching: Grk. eggizō, impf., come or draw near, approach. The verb indicates close proximity. In terms of the timeline this temporal reference is set in the context of Yeshua having delivered his predictions of the future in the previous chapter. Matthew and Mark identify this day as "two days before Passover," which would be Nisan 13.

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

Reference: Matthew 26:3-4; Mark 14:1.

And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). In the LXX kai translates the vav (ו) character added to words for conjunctive effect. See my note on the significance of conjunctions in the Besekh. the chief priests: pl. of Grk. archiereus (from archē, "chief, pre-eminent one" and hiereus, "a priest"), a high or chief priest, i.e., a leader among priests. The plural noun included retired high priests and active holders of the priestly offices of higher rank in the Temple, some fifteen to twenty men.

From Luke's narrative (Acts 4:1; 5:17) and Josephus (Ant. XX, 9:1) we know that the chief priests were generally Sadducees and together as a group formed the legal and administrative authority in the Temple. Many of the serving chief priests were ex–officio members of the Sanhedrin (Jeremias 179, 197, 230). The active chief priests held a variety of administrative posts and as a group wielded considerable power in the city. Jeremias made the following list of working chief priests based on rabbinical sources (160):

● The ruling high priest

● The deputy high priest.

● The director of the weekly division of ordinary priests.

● The director of the daily shift.

● Seven temple overseers.

● Three or more temple treasurers.

A corresponding list of ranks is found in the War Scroll (1QM 2:1ff) of the Qumran documents (TDSS 149). The list in the Dead Sea Scrolls has the high priest, his deputy, twelve chief priests, and the directors of the priests' weekly courses; twelve chief Levites, and the directors of the weekly Levitical courses.

and: Grk. kai. the scribes: pl. of Grk. ho grammateus refers to a legal specialist. In the Tanakh scribes were officials who served as secretaries to kings (2Sam 8:17; 1Kgs 4:3; 2Kgs 18:18; Esth 3:12; 8:9) or a professional class of learned men, 'scribes' able to read and write (Jer 8:8; 36:23, 26, 32; Ezek 9:2-3). By the first century their vocation was devoted to the preservation and interpretation of Torah and application of Jewish law. Scribes served as teachers, legal experts, judges, priests and members of the Temple ruling council. For more information on the professional development and service of scribes see the comment on Luke 5:21.

were seeking: Grk. zēteō, impf., 3p-pl., to seek and here meaning to search for ways to satisfy an interest; deliberate, discuss. The imperfect tense stresses a continued seeking as to the method. Matthew says that they held a meeting in the house of Caiaphas. how: Grk. pōs, adv., how, in what manner, by what means. they might kill: Grk. anaireō, aor. subj., 3p-pl., lit. "to take up," and used here to mean to remove by causing death; kill, slay. Plummer notes that this is a favorite word of Luke since he uses twice (here and 23:32), and then eighteen times in the Acts. This verb expresses an intention to impose capital punishment.

him: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here regarding Yeshua. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that; for." they feared: Grk. phobeomai, impf. mid., 3p-pl., to fear. The verb has two basic meanings that are opposite: (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here.

the people: Grk. ho laos, a group of humans, understood geographically or ethnically and in Scripture often viewed in contrast with the ruling class. The term corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the people of Israel. In other words the chief priests were seeking an opportunity to have Yeshua executed without a backlash from the common people who loved Yeshua.

Matthew (26:5) and Mark (14:2) report that the chief priests declared that Yeshua was not to be arrested during the feast, probably meaning the time for preparing and conducting the Passover Seder. Killing Yeshua on Nissan 14 during which thousands of people were at the Temple slaughtering lambs for the Seder would have resulted in a riot. The chief priests wanted to minimize public awareness. In reality the chief priests were not averse to killing Yeshua during a festival because they had tried the year before to kill him during Sukkot (John 7:44-45) and then again during Hanukkah (John 10:31).

3 And Satan entered into Judas, the one called Iscariot, being of the number of the Twelve.

Reference: John 13:27.

And: Grk. de, conj. Satan: Grk. Satanas, adversary, here of the chief enemy of God and all who belong to God. Satanas may be a name, but functions more as a descriptive title of his function as heavenly prosecutor. In the Besekh satanas is never used to describe a human. In both the Besekh and the LXX satanas transliterates the Heb. satan ("sah-tahn"), which means adversary, whether human or superhuman (BDB 966). In the Besekh satanas is never used to describe a human. In the apostolic narratives Satan is depicted as an opponent of Yeshua and the good news, as a tempter and as the head of a demonic empire.

Of importance is that the Adversary is not an ordinary angel, but a cherub (Ezek 28:16), and is sometimes contrasted with angels (Zech 3:1; Matt 25:41; 2Cor 11:14; Rev 12:9). Bible commentators generally regard the taunt against the king of Babylon in Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19 as depicting the original perfection and downfall of the "anointed cherub." In contrast to the common depiction of angels the cherub (Heb. kerub, Ex 25:19) and seraphim (Heb. seraphim, Isa 6:2) are the only heavenly beings described as having wings.

entered: Grk. eiserchomai, aor., to go or enter into a geographical area, manufactured structure or other place defined in the context. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; in, into, to, unto. Judas: Grk. Ioudas, properly "Judah," a transliteration of Heb. Y'hudah ("Judah") meaning "praise YHVH," one of the twelve patriarchs. The proper name Judas was very common in the time of Yeshua, because it was made popular by the Jewish hero Judas Maccabeus who led the nation in their fight for independence from Syria in 166 BC.

Only Luke mentions that Satan entered into Judas, although John says that the devil put the idea of betrayal in his heart (John 13:2). Plummer notes that neither Matthew nor Mark mentions Satan's role in the plot. There is no implication that Judas became a demoniac, unable to control his own actions. Judas opened the door to Satan. He did not resist him, and Satan did not flee from him. Yeshua was appointed to suffer, but Judas need not become the traitor.

the one: Grk. ho, definite article but used here as a demonstrative pronoun. called: Grk. kaleō, pres. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The third meaning applies here. Iscariot: Grk. Iskariōth is not a surname but a rendering into Greek of Hebrew ish-K'riot, "a man of K’riot," a town some twenty miles south of Jerusalem (Stern 38). Thus, he was the only apostle not from Galilee. The Besekh mentions seven men named Judas, so another name is used to identify the traitor.

being: Grk. eimi, pres. part., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). of: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from among. the number: Grk. ho arithmos, number or total, and may refer to a specific number, a total number of something or the numerical value assigned to specific letters of the alphabet (BAG). of the Twelve: Grk. ho dōdeka, two and ten, twelve.

The number refers to those men that Yeshua specifically selected out of all his disciples to be apostles, his official messengers and representatives. Choosing twelve was not a coincidence, as they represent the twelve tribes of Israel (Kasdan 104). Considering Yeshua's later prophecy it may be that the Twelve were actually recruited as members of the twelve tribes (Matt 19:28; Luke 22:30). These twelve men became the primary leaders of the Messianic community and as a group are sometimes referred to as "the Twelve" (Matt 26:14, 47; Luke 22:47; John 6:67, 70-71; 20:24; Acts 6:2; 1Cor 15:5). Eventually the names of the Twelve were inscribed on the foundation stones of the New Jerusalem (Rev 21:14).

4 And having gone away he discussed with the chief priests and officers how he might betray him to them.

Reference: Matthew 26:14; Mark 14:10.

And: Grk. kai, conj. having gone away: Grk. aperchomai, aor. part., to be in movement from a position with or without mention of a destination, to go away, depart or leave. The verb alludes to Judas departing from the company of Yeshua for his nefarious act. he discussed with: Grk. sullaleō, aor., engage thoughts with, to talk with, to speak or discuss together. the chief priests: pl. of Grk. ho archiereus. See verse 2 above. It is remarkable that Judas gained admittance to the presence of chief priests, but his errand was of special interest to them.

and: Grk. kai. officers: pl. of Grk. stratēgos, leader, commander or governor. The term was used originally of a commander of an army, a general; but in the Besekh the term has three uses: (1) a Roman provincial magistrate (Acts 16:20); (2) the deputy high priest in charge of the Jerusalem temple (Acts 5:24); and (3) leaders of temple guards serving under the deputy high priest (Luke 22:4, 52). The third usage has application here. In the Besekh the term occurs only in the writings of Luke.

how: Grk. pōs, adv. See the previous verse. he might betray: Grk. paradidōmi, aor. subj., to convey from one position to another, here of turning over something to another; hand over, deliver. him: Grk. autos, personal pronoun; i.e., Yeshua. to them: pl. of Grk. autos; i.e. the religious leaders. Regardless of their fear of the people, the opportunity presented to the chief priests by Judas was too valuable to pass up. This event took place two days before Passover (cf. Matt 26:2, 14; Mark 14:1). This could well have happened Tuesday evening (Wednesday by Jewish reckoning), prompted by the great debates that took place Tuesday morning.

5 And they were glad and agreed to give him money.

Reference: Matthew 26:15; Mark 14:11.

And: Grk. kai, conj. they were glad: Grk. chairō, aor. pass., 3p-pl., to rejoice or be glad, be joyful or full of joy. and: Grk. kai. agreed: Grk. suntithēmi, aor., 3p-pl., to reach a meeting of minds about something; agree, decide. to give: Grk. didōmi, aor. inf., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, or entrust. him: Grk. autos, personal pronoun; i.e., Judas. money: Grk. argurion may mean (1) the precious metal silver and fig. of wealth; (2) silver as a medium of exchange, money in general; or (3) specifically a silver coin. The second meaning applies here, specified in Matthew 26:15 as thirty pieces of silver.

6 And he agreed, and began seeking an opportunity to betray him to them apart from a crowd.

Reference: Matthew 26:16; Mark 14:11.

And: Grk. kai, conj. he agreed: Grk. exomologeō, aor., to agree or confess, here meaning to accept an offer and bind oneself to a promise; agree. and: Grk. kai. began seeking: Grk. zēteō, impf. See verse 2 above. an opportunity: Grk. eukairia, a favorable opportunity or timely moment. to betray: Grk. paradidōmi, aor. inf. See verse 4 above. him: Grk. autos, personal pronoun; Yeshua. to them: pl. of Grk. autos; the chief priests. apart from: Grk. ater, prep., apart from, without. The preposition occurs in the Besekh only in this chapter. a crowd: Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. The arrest must take place when Yeshua is not surrounded by the public; otherwise there might be a riot (cf. Matt 26:5; Mark 14:2; Luke 20:19).

Date: Nisan 14 (Thursday), April 6 Julian, A.D. 30

Preparation for Passover, 22:7-13

7 Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed.

Reference: Matthew 26:17; Mark 14:12.

Then: Grk. de, conj. came: Grk. erchomai, aor., to come or arrive, often with focus on a position from which physical action or movement takes place. The "arrival" contrasts with the verb "approaching in verse 1 above. the day: Grk. ho hēmera may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The third meaning applies here. of Unleavened Bread: pl. of Grk. azumos. See verse 1 above.

Stern notes that the "day of matzot" mentioned here is not the day on which matzah is first eaten, but the day before Pesach begins, when chametz must be removed from the house, Nisan 14. on: Grk. en, prep., with the root meaning of "within," is generally used to mark position; among, at, in, on, or with (DM 105). which: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, that. the Passover lamb: Grk. ho pascha. See verse 1 above. The singular form of the noun does not mean only one lamb was killed. Rather the singular form makes the noun typological for all the lambs slaughtered for consumption in the Passover Seder.

had: Grk. dei, impf., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen; it behooves, it is necessary, must, ought. The verb signifies a legal necessity. to be sacrificed: Grk. thuō, pres. pass. inf., may mean (1) to offer to deity; (2) to sacrifice by slaying a victim; or (3) to slay or kill (Abbott-Smith). The second meaning applies here. In the LXX thuō translates the Heb. zabach, to slaughter for a sacrifice with various purposes (Gen 31:54; 46:1; Ex 3:18; Lev 17:5; Num 22:40; Deut 12:15), as well as Heb. shachat, to slaughter, especially the lamb for the Passover meal (Ex 12:21; 2Chr 30:15; 35:1, 6, 11; Ezra 6:20).

Noteworthy is that thuō is not used in the LXX to describe the slaughter of an animal for a burnt offering or a sin offering, but it is used of a peace offering (Ex 24:5; Lev 17:5; 19:5; 22:29; Deut 27:7), a thanksgiving offering (Deut 12:15; 15:20-21) and the lamb killed for the Passover meal (Deut 16:1, 4-6). The sacrifice of the Passover lamb was called Korban Pesach (Paschal offering). Instruction for the Passover sacrifice is found in chapter 5 and 6 of Pesachim. As with other animal sacrifices the offering had to be a lamb without defect and not be more than a year old. Plummer notes that the lambs were ordinarily killed about 2:30−5:30 PM in the Court of the Priests and the slaughter followed a specific ritual procedure.

The slaughter of the lamb for the Seder is called a Passover-sacrifice because the blood of the lamb was collected in bowls and poured out at the base of the altar of burnt offering (Pes. 5:2, 3, 5; 6:1, 4). See Edersheim-Temple, Chap. 11. The act of pouring out the blood at the altar represented the application of blood to the doorframes in Egypt and sanctified the lamb for the festival observance (Hirsch). Thus the lamb of the Passover Seder represented deliverance or salvation from death. Similarly, Yeshua's blood was poured out on the cross to accomplish deliverance from eternal death (John 19:34; Rom 5:9; 6:23; 2Cor 1:10; 1Th 1:10; 5:9).

The lamb killed for the Seder was not properly a sin offering, because sin-offerings could only be eaten by priests (Lev 6:26). The Seder lamb could be viewed as a type of thanksgiving-peace offering, since it was eaten by the community and consumed on the same day it was sacrificed (cf. Ex 12:10; Lev 7:15; Deut 16:4). Stern comments that after the Temple was destroyed in A.D. 70 and it became impossible to slaughter a lamb there, the custom arose of placing a lamb shankbone on the Seder plate to recall the sacrifice. Today, some Sephardic traditions allow or even mandate a lamb entrée at Passover; but the Ashkenazi custom is to avoid eating lamb, since it cannot be slaughtered at the Temple.

8 And he sent Peter and John, having said, "Go, prepare the Passover for us, so that we may eat it."

Reference: Matthew 26:18; Mark 14:13.

And: Grk. kai, conj. he sent: Grk. apostellō, aor., to cause to move from one position to another, but often to dispatch an authoritative personal representative or a messenger on a specific mission or with a particular purpose. Peter: Grk. Petros, personal name meaning "a small stone" (Abbot-Smith). Petros translates the Hebrew name Kêpha ("rock"), a loanword in Hebrew (BDB 495), rendered as Cephas in Christian versions. The apostle's birth name was Simon bar Jonah (Matt 16:17), meaning he was a descendant of the prophet Jonah.

After their first meeting in the Winter of A.D. 26/27 in Judea (John 1:40-41), Yeshua gave Simon the name Kêpha (John 1:42). See the explanatory note there. Although originally from Bethsaida (John 1:44) Peter was married (Mark 1:30; 1Cor 9:5) and had a home in Capernaum (Mark 1:21, 29) where he and his brother Andrew engaged in a fishing business (Luke 5:2-3; John 21:3). For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle.

and: Grk. kai. John: Grk. Iōannēs, which attempts to transliterate Heb. Yochanan ("YHVH is gracious"), and rendered in almost all English Bibles as "John." Messianic Jewish versions (CJB, MW, MJLT, OJB) have "Yochanan." John's father was Zebedee (Matt 4:21) and he had a brother Jacob, though dubbed "James" by English Bible versions beginning in the 14th century. When Yeshua first called John to discipleship, he was engaged in the fishing business along with his father and brother (Matt 4:18-22; Mark 1:16-19).

John may have been younger since he is always mentioned second after Jacob. It is generally thought that Salome was John's mother (cf. Matt 27:56; Mark 15:40). For more biographical information on John see my web article Witnesses of the Good News. Peter and John, along with his brother Jacob, formed Yeshua's innermost circle of associates and were present for some of his significant miracles. Peter and John would later be the most prominent leaders in the Messianic community before the call and ministry of Paul.

having said: Grk. legō, aor. part. See verse 1 above. Only Luke reports the assigned task. Go: Grk. poreuomai, pl. aor. pass. part., to move from one part of an area to another, to make one's way; go, journey, travel. The aorist participle would be lit. "having gone," which assumes obedience, but Bible versions uniformly translate the participle as a command. W.D. Davies points out that non-biblical Jewish writings used the participle as imperative in hortatory instructions (130f), so Yeshua's use of the participle is consistent with this practice.

prepare: Grk. hetoimazō, aor. imp., 2p-pl., put in a state of readiness; make ready, prepare. the Passover: Grk. ho pascha. See verse 1 above. The assigned task is specific. The apostles did not have to be concerned with removal of leaven since that task would have already been accomplished by the homeowner. for us: Grk. humeis, pl. second person pronoun; i.e., the twelve apostles and Yeshua. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that.

we may eat it: Grk. esthiō, aor. subj., 1p-pl., to consume food in the mouth. The plural form includes Yeshua and his disciples. Eating the Passover refers to the meal consumed in the evening of Nisan 14 (erev Nisan 15), which is how the expression is used the first time it appears in the Torah (Ex 12:4, 11, 43, 48). Preparation for the Passover Seder involved many details: the site, the slaughter of the lamb, and the meal preparation with its required foods. Eating the Passover, an expression occurring three times in this chapter, plainly means consuming by mouth the roasted lamb and other foods prepared for the meal. Scholars who assert Yeshua did not intend to "eat the Passover" with his disciples in effect ignore what Yeshua actually said and impugn the integrity of the apostles.

9 And they said to him, "Where do you want us to prepare it?"

Reference: Matthew 26:17; Mark 14:12.

And: Grk. de, conj. they said: Grk. legō, aor., 3p-pl. See verse 1 above. to him: Grk. autos, personal pronoun. Where: Grk. pou, adv. of place; where, at which place. do you want: Grk. thelō, pres., to have a desire for something or have a purpose for something; will, wish, desire. us to prepare it: Grk. hetoimazō, aor. subj., 1p-pl. See the previous verse. The question reveals the ignorance of the apostles regarding Yeshua's plans for the evening. Yeshua apparently had an "agent" unknown to the Twelve, although perhaps among the Seventy, who provided assistance in the logistics of planning the Seder. Secrecy was necessary to prevent any interruption of the Seder. Thus commissioned the apostles were fully ready to carry out Yeshua's instructions.

10 And he said to them, "Behold, having entered the city, a man will meet you carrying a jar of water; follow him into the house into which he enters.

Reference: Matthew 26:18; Mark 14:13.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). In the LXX idou translates Heb. hinneh, lo, behold, which often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something (e.g. Gen 1:29). The Hebraistic interjection occurs 36 times in Luke's narrative and here alerts the apostles of something to watch for.

having entered: Grk. eiserchomai, aor. part. See verse 3 above. the city: Grk. ho polis, a population center whose size or number of inhabitants could range broadly, a city or town. The city is Jerusalem. The instruction was given at a point outside the city, probably the Mount of Olives (cf. 21:37). a man: Grk. anthrōpos, human being, man or mankind. The noun is used here of an adult male. will meet: Grk. sunantaō, fut., come upon so as to be face to face with someone at some point without suggestion of previous agreement on location; encounter, meet with. you: Grk. humeis, pl. second person pronoun.

carrying: Grk. bastazō, pres. part., sustain a burden; bear, carry. a jar: Grk. keramion, an earthen vessel; jar, jug, pot, pitcher. The term refers to a container made of clay, typically used for holding liquids such as water or wine. of water: Grk. hudōr, the physical element of water. Plummer suggests the water was probably for washing the hands before the evening meal. It would have also been the water Yeshua used to wash the feet of the disciples (John 13:5). follow: Grk. akoloutheō, aor. imp., 2p-pl., may mean (1) to be in motion in sequence behind someone; (2) to be in close association with someone, especially as a disciple. The first meaning is intended here. him: Grk. autos; the man with the water jar.

into: Grk. eis, prep. the house: Grk. ho oikia may mean either (1) a habitable structure, house; or (2) fig. a group within a house, household or family. The first meaning is intended here. into: Grk. eis. which: Grk. hos, relative pronoun. he enters: Grk. eisporeuomai, pres. mid., to go in, to come in, to enter, whether a locality or a structure, here the latter. The reference to a man carrying a jar of water who was to be followed suggests a prearranged signal. The gender is significant because in Israelite culture only women carried water jars and men carried waters-skins (Geldenhuys 556; e.g., Gen 24:11; 1Sam 9:11; John 4:7).

11 And you shall say to the master of the house, 'The Teacher says to you, "Where is the guest room where I may eat the Passover with my disciples?"'

Reference: Matthew 26:18; Mark 14:14.

And: Grk. kai, conj. you shall say: Grk. legō, fut., 2p-pl. See verse 1 above. to the master: Grk. ho oikodespotēs (from oikos, "house" and despotēs, "master, lord"), owner or steward, one who rules or manages a household. Bible versions are about evenly divided between rendering the noun as "master" or "owner." The noun used for the undisputed owner of property is ktētōr (Acts 4:34). The term oikodespotēs may have been chosen since the residents did not really own Jerusalem, but as the city of God (Ps 48:1-2; 132:13; Joel 3:17) it belonged to all the tribes (Yom. 12a; Meg. 26a).

The "homeowners" thus acted as stewards for God's property. While the noun is masculine it is possible that the person would be a woman. Paul uses the verb form oikodespoteō (1Tim 5:14) to refer to a wife who manages the household. Normally women did the work of preparing the Passover meal. of the house: Grk. ho oikia. See the previous verse. Church tradition assigned the location of Yeshua's Passover to the house belonging to the parents of John Mark (Lane 527; Geldenhuys 556), who is known to have been a resident in Jerusalem (Acts 12:12).

Geldenhuys suggests the "owner" may have been the father of John Mark. In Acts 12:12 the house is identified as "of Miriam," the mother of John Mark, indicating that Mark's father had died before then, perhaps a victim in the persecution of Acts 8. Otherwise, Mark himself already acted as master of the house for his widowed mother. Of historical interest is that when Yeshua's followers who had fled to Pella shortly before the destruction of Jerusalem (A.D. 70) were again allowed to inhabit the south-western portion of the city they rebuilt the ruins of this house into a building for holding religious meetings.

The Teacher: Grk. ho didaskalos, teacher or instructor who regularly engaged in the imparting of knowledge or skills, a vocation of special status in Jewish culture. The definite article gives emphasis to the title. Didaskalos is a functional synonym of "Rabbi" (Grk. Rhabbi; cf. John 1:38). Some Messianic Jewish versions render the noun as "Rabbi" (CJB, MW, OJB). In the first century "Rabbi" was not the title of a congregational shepherd, but denoted a prominent Sage or Torah scholar of the era, such as Hillel and Gamaliel. It is noteworthy that the Greek title rhabbi does not occur in Luke's narrative at all.

Speaking in Hebrew Yeshua could have used moreh, the common Hebrew word for teacher (cf. 2Kgs 17:28; 2Chr 15:3; Isa 9:15; 30:20). Addressing the master of the house by referencing Yeshua as "the Teacher" implies the "owner" was a follower of Yeshua. Stern comments that a rabbi's follower would consider it an honor to have his rabbi request the use of his home for him and his students to observe Passover.

says: Grk. legō, pres. to you: Grk. su, second person pronoun. Where: Grk. pou, adv. See verse 9 above. is: Grk. eimi, pres. See verse 3 above. the guest room: Grk. kataluma, a reception area or guest room. Jewish hospitality in Jerusalem during the time of the major festivals required that if a person had a room available he would give it to any pilgrim who asked to use it without charge, in order that he might have a place to celebrate the feast. where: Grk. hopou, adv., where, in what place. Use of the adverb implies a specific destination. I may eat: Grk. esthiō, aor. subj. See verse 8 above.

the Passover: Grk. ho pascha. See verse 1 above. This is the second of three mentions in this chapter of consumption by mouth of the Seder meal. with: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. my: Grk. egō, first person pronoun. disciples: pl. of Grk. ho mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. The term "disciple" is used most often for devoted followers of Yeshua of which there were many (including women). See my article The Call of Discipleship.

The "disciples" mentioned here refer to the Twelve. Yeshua's intention is that this sacred occasion would not be shared with anyone who did not believe in him as the Messiah. Considering the original Torah standard participation in this sacred ritual is for the spiritually circumcised (cf. Ex 12:48; Acts 11:2-9; Rom 2:28-29; 1Cor 11:27-28; Col 2:11).

12 And that one will show to you a large, furnished upper room; prepare it there."

Reference: Mark 14:15.

And that one: Grk. kakeinos (from kai, "and," and ekeinos, "that one"), demonstrative pronoun in reference to someone or something mentioned earlier in the narrative; 'also that one' or 'even that one.' The pronoun alludes to the master of the house mentioned in the previous verse. The great majority of versions translate the masculine pronoun as "And he," on the assumption that the person referenced is a man, perhaps John Mark. A few versions have "the owner" (CEV, ERV, MSG).

will show: Grk. deiknumi, fut., may mean to show (1) so as to be observed by another, point out, make known; or (2) or so as to be understood by another, explain, demonstrate. The first usage applies here. to you: Grk. humeis, pl. second person pronoun; i.e., Peter and John. a large: Grk. megas, adj., exceeding a standard and therefore impressive. The focus here is on size. furnished: Grk. strōnnuō, perf. pass. part., to equip, used of a room for its contents such as carpets or couches for dining. The point is that all the items required to enjoy the meal would be in place.

upper room: Grk. anagaion, a room on an upper floor, probably accessed by an external staircase. In ancient times an internal staircase was not a feature of private homes. prepare it: Grk. hetoimazō, aor. imp., 2p-pl. See verse 8 above. there: Grk. ekei, adv., in that place.

13 And having gone they found everything just as he had said to them; and they prepared the Passover.

Reference: Matthew 26:19; Mark 14:16.

And: Grk. de, conj. having gone: Grk aperchomai, aor. part. See verse 4 above. The verb depicts the apostles departing their location outside the city, most likely the Mount of Olives. they found everything: Grk. heuriskō, aor., to discover or find something, especially after searching. just as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. he had said: Grk. ereō, plperf., denoting speech in progress, to speak or say. The pluperfect tense denotes action in the past that is complete.

to them: pl. of Grk. autos, personal pronoun. The verbal clause indicates the apostles discovered the accuracy of Yeshua's instructions. They found the man with the water jar who led them to the right house in which they met the master of the house who would assist them with their assigned task. and: Grk. kai, conj. they prepared: Grk. hetoimazō, aor., 3p-pl. See verse 8 above. the Passover: Grk. ho Pascha. See verse 1 above. The verbal phrase alludes to the custom Kun [preparation] Pesach. The verb signifies that the apostles insured that everything necessary for the Passover observance was accomplished.

Santala points out that the one making the arrangements had to concern himself with five things (203): (1) he had to arrange a place to hold the celebration, (2) choose a company of at least ten people to partake of the meal, (3) acquire a lamb from a local market, (4) take the lamb to the Temple to be slaughtered, and (5) then take it to the arranged place where it was roasted on a pomegranate spit that passed right through it from mouth to vent with a cross-member below the shoulder. Yeshua took care of the first two of those items. He arranged a place to hold the celebration and he chose a company of at least ten men to partake of the meal.

Peter and John would take care of accomplishing the other three necessary tasks of buying, slaughtering and roasting the lamb. Under no circumstances was the lamb to be eaten raw or boiled with water. They would also inspect the guest room as Yeshua requested and check on meal preparations being conducted by the host. The matzah was prepared as a flatbread, using just whole grain flour, water and oil. The original instruction (Ex 12:39) described its preparation as "disc-shaped" (Heb. uggah). The dough prepared by hand was flattened, then poked or pricked with a sharp instrument to keep the finished product from puffing up and baked at a high temperature. See an image here.

By the first century the Passover meal had expanded beyond the original menu of lamb, matzah and maror or bitter herbs (Ex 12:8) to include menu items not mentioned in the Torah instructions as well as some changes to the conduct of the Seder. For the meal preparation, three customs may be noted. First, the Mishnah identifies different kinds of produce that satisfied the requirement of maror (Pes. 2:7): romaine or other dark lettuce, endive or chicory. (Horseradish, which is commonly used today, wasn't adopted until the 14th or 15th century.) Maror symbolized the bitterness of slavery. These food items could be easily found in public markets.

Second, the Passover meal included four cups of wine, two before the meal and two after (Pes. 10:1). Festivals typically began and ended with a cup of wine, but the Sages believed that for the most joyous evening of the year two more should be drunk. The cups were not identified, but the cups symbolize the four promises of Exodus 6:6-7. See the explanation of the four cups by Tim Hegg of TorahResource. Third, the meal included the use of a dipping sauce, called charoset, a mixture of fruit, nuts and wine or vinegar (Pes. 2:9). The charoset symbolized the mortar used by the Israelites in the building projects (Pes. 2:9; 10:3; 30b).

The karpas (parsley), beitzah (hard-boiled egg), and afikomen (dessert piece of matzah), common in modern Passover observance, did not figure in Yeshua's Passover, since they were added centuries later. Passover illustrates that from the Hebrew perspective "theology is not only taught, it is also eaten" (Barney Kasdan, God's Appointed Times, 27). After making all the necessary arrangements for the meal Peter and John returned to Yeshua to no doubt report on the completion of their mission.

Erev Nisan 15 (Thursday evening), April 7 Julian, A.D. 30

New Covenant Inauguration, 22:14-20

In many Bible versions this section is given the title "Institution of the Lord's Supper" with parallel passages cited as Matthew 26:20-30 and Mark 14:17-26. John chose not to repeat the account of the bread and cup found in the Synoptic Narratives in order to focus on the significant theological teaching of the evening. The term "Lord's Supper" (Grk. Kuriakon Deipnon) was actually coined by the apostle Paul (1Cor 11:20) and properly speaking he instituted the ritual for congregations to observe based on a personal revelation from Yeshua (1Cor 11:23).

The apostolic narratives make it clear that Yeshua met with his disciples not merely to institute a ritual, but to inaugurate the New Covenant prophesied by Jeremiah. Yeshua's purpose was accomplished in the context of a Passover feast. John uses the term "supper" in reference to this meal (John 13:2, 4; 21:20). In Judaism the Passover evening meal is referred to by the Heb. term Seder ("say-dur"), which means order or arrangement and refers to the organization of the evening. The Torah does not provide a chronological sequence of the evening activities, but by the first century at least a dozen distinct customs were observed, and these are featured in the composite record of the apostolic narratives.

A comparison of the Synoptic Narratives reveals immediately that Luke's narrative is much longer with unique content not found in Matthew and Mark, especially Luke's mention of two cups. Luke also omits some details found in the parallel passages, such as the charoset dipping and hymn singing. Plummer suggests that Luke relied on Paul's report of the Lord's Supper in 1Corinthians 11:24-25 that was written before the Gospel. However, Luke's narrative with its unique content reads like an eye-witness account and textual similarity does not prove dependency.

There is no extant document from the first century describing the precise order for the conduct of Passover Seder, although the last chapter of the tractate Pesachim does outline the order to be followed during the Seder dinner. The tractate is especially concerned that certain essential customs were preserved to assure that meal was a genuine Passover (e.g. Pes. 10:5). Most of the required customs are featured in the composite record of the apostolic narratives. For a review of the customs Yeshua observed and a discussion of Paul's institution of the Lord's Supper, as well as the change in theology and observance in Christianity, see my article The Lord's Supper: A Messianic Meal.

14 And when the hour had come to pass, he reclined at table, and the apostles with him.

Reference: Matthew 26:20; Mark 14:17-18; John 13:5.

And: Grk. kai, conj. when: Grk. hote, temporal adv., when, at which time. the hour: Grk. ho hōra, a short space of time, the twelfth part of a day; hour. The Seder began after sundown, called erev Nisan 15. had come to pass: Grk. ginomai, aor. mid., to transfer from one state to another; come to be, become, take place, happen, or occur. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh (first in Gen 1:3). The verb is used to advance the temporal setting and introduce an important event that includes some dramatic action by God or a Bible personality that impacts biblical history or serves God's sovereign planning.

he reclined at table: Grk. anapiptō (from ana, "up" or "back," and piptō, "to fall"), aor., to fall back, then recline, especially at a meal. Some versions have "sat down," but the verb for sitting is kathēmai (Luke 5:27). The physical posture is essentially sitting and leaning backward. Pharisee rules specified that reclining was not lying on the back or reclining on the right side, but only on the left side to facilitate eating with the right hand (Pes. 108a). Many versions add "at table," which is not in the Greek text. See the note on verse 21 below, which mentions a table.

By divine command the first Passover meal was eaten "with loins girded, sandals on the feet, and staff in hand" (Ex 12:11) to demonstrate readiness to depart Egypt when God gave the command. Eventually, reclining became obligatory for the Passover as a sign of freedom (Pes. 10:1), which had been the practice since ancient times. In the cultural language of the time reclining represented freedom from Egyptian slavery (Stern 78).

and: Grk. kai. the apostles: pl. of Grk. ho apostolos, one that is sent as an official representative, apostle. Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent or messenger for someone with the full authority of the sender (Jastrow 1579). Yeshua appointed the Twelve as apostles (Luke 6:13) and church tradition identified the Seventy (Luke 10:1) as apostles, of which Luke was a member. Matthew and Mark specify "the Twelve" and John simply refers to "disciples."

with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. him: Grk. autos, personal pronoun. The apostles were also reclining. Luke's use of "apostles" seems purposeful and so does not exclude the possibility of other disciples being present. Mark's narrative mentions an unnamed youth who came with the disciples to the Garden of Gethsemane (Mark 14:51-52), which church tradition identified as John Mark. It also seems logical to count Luke as among those in attendance at the Seder.

While the first Passover in Egypt was a family event (Ex 12:3-4), observance thereafter began to change. Torah instruction later made the feast obligatory for men (Num 9:2-13; Deut 16:16-17). The later narratives of Passover indicate male participation without mention of households, although they may well have shared in the occasion (Josh 5:10; 2Chr 30:21; 35:17). In other words, women were not bound to make such a personal appearance (Edersheim 163, citing TJ Kidd. 61c; Edersheim-Temple 167, citing Pes. 9:4; 91b). In the narratives of Yeshua's Passover observance with his disciples there is no mention of women and children.

In any event the narratives of Yeshua's Passover observance do not give a description of the relative positions of all the apostles around the table. Edersheim suggests that Judas had gained the chief position on Yeshua's left (cf. Matt 26:23; Mark 14:20), whereas John was on his right (John 13:23). Peter may well have been across the table from Yeshua in the "last" position as implied by John's narrative (John 13:5-6). See Edersheim's graphic illustration of the last supper seating arrangement here.

15 And he said to them, "With longing I have desired to eat this Passover with you before I am to suffer;

Plummer notes that the whole of this verse and most of the next are peculiar to Luke. And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to: Grk. pros, prep., lit. "near or facing" (DM 110), to, towards, with. Here the preposition denotes being in company with others and speaking face to face. them: pl. of Grk. autos, personal pronoun. With longing: Grk. epithumia may mean either (1) a strong feeling or interest, desire or longing; or (2) an inordinate or improper desire, 'craving.' The first meaning applies here.

I have desired: Grk. epithumeō, aor., may mean (1) have a strong desire for, desire, long for; or (2) have inordinate desire, implying intent to acquire, covet, lust. The first meaning is intended here. Plummer notes that the combination of a cognate noun and a verb of action is a Hebraism common in the LXX (e.g., Gen 31:30; Ex 21:20; Deut 7:26). to eat: Grk. esthiō, aor. inf. See verse 8 above. The infinitive is used here to express purpose. this: Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. Passover: Grk. pascha. See verse 1 above. This is the third of three mentions in this chapter of consumption by mouth of the Seder meal.

One can easily imagine Yeshua making this declaration while looking at all the food that had been prepared (see verse 13 above). The Mishnah provides some instruction on setting the food before the Seder host.

"Herbs and vegetables are then to be brought; the lettuce is then to be immersed, part thereof eaten, and the remainder left until after the meal arranged for the night is eaten; then unleavened cakes are to be placed before him as well as the lettuce, sauce (charoset), and two kinds of cooked food, although it is not strictly obligatory to use the same; R. Elazar ben Zadok, however, said, that it is obligatory. During the existence of the Holy Temple, the paschal sacrifice was then placed before him." (Pes. 10:3; 114a)

Plummer contradicts the very definition of Passover by saying that this observance need not imply a lamb. Lumby also contradicts Yeshua by saying that the expression may suggest that this was not the actual Jewish Paschal meal, but one which was intended to supersede it by a Passover of far more divine significance. Bengel comments that the expression "this Passover" means that the observance will be especially memorable because his enemies would not leave him time to enjoy the festival week. This Passover could serve as a "bookend" event in contrast with the Passover observance when Yeshua was twelve and he expressed his first awareness of his heavenly mission (Luke 2:49).

with: Grk. meta, prep. See verse 11 above. you: Grk. humeis, pl. second person pronoun. Again the plain words of Yeshua rebut the claims of some modern scholars that he did not observe Passover. before: Grk. pro, prep. indicating precedence, used here in a temporal sense; earlier than, before. I: Grk. egō, first person pronoun. am to suffer: Grk. paschō, aor. inf., to experience strong emotion, often with a negative connotation in association with various afflictions and here specifically in reference to his anticipation of trials, rejection and death. The infinitive expresses result. This is the third time in Luke that Yeshua stresses that suffering awaited him (cf. Luke 9:22; 17:25).

With the Seder beginning with a review of the Exodus story (Ex 12:25-27), then Yeshua's expressed desire to observe Passover and his expectation of suffering suggests that he draws a connection between himself and what Israel endured in Egypt. The Israelites had grievously suffered under Pharaoh (Ex 3:7-9) and Yeshua noted the suffering of Israelites in his time under Roman tyranny and religious elitism (Matt 9:36; 23:4; Luke 11:46). He will identify with his people as the Suffering Servant (Isa 53:1-12; Acts 8:32-35).

16 for I say to you that never shall I eat it until when it is fulfilled in the Kingdom of God."

for: Grk. gar, conj. See verse 2 above. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the apostles. that: Grk. hoti, conj. used for (1) defining a demonstrative pronoun; (2) introducing a subordinate clause as complementary of a preceding verb; (3) indicating causality with an inferential aspect; or (4) introducing a direct quotation and functioning as quotation marks. The fourth usage applies here. never: Grk. ou mē, adv., lit. "not, not." This combination of negative particles is the strongest form of negation in the Greek language. The double negative has the effect of guaranteeing the certainty of the following action in the future.

shall I eat: Grk. esthiō, aor. subj. See verse 8 above. it: neut. of Grk. autos, personal pronoun. See verse 2 above. The pronoun refers back to the mention of Passover in the previous verse. Many versions insert "again" to stress the future action. until: Grk. heōs, adv., a marker of limit, here of time. when: Grk. hotou (from hostis, "whatever, which"), used here as an adv. to emphasize "during which at the same time." it is fulfilled: Grk. plēroō, aor. pass. subj., may mean (1) cause to abound in content to a maximum, fill; or (2) to bring to fruition or completion, complete, fulfill, fill up, carry out. The second meaning applies here. The clause points to action completed in the future.

in: Grk. en, prep. with the root meaning of "within," generally used to mark location or position, but also agency, association, direction, and means; among, at, by, in, on or within (DM 114). the kingdom: Grk. ho basileia (from basileus, "king"), kingship, royal power, or territory ruled over by a king. For the use of the term the size of the territory was immaterial, ranging from a city to a country to an empire. The noun is used here of royal reign. of God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68).

By the first century Jewish teaching associated the Kingdom of God with the reign of the Messiah on earth. Ancient Jewish prayer liturgy, such as Aleinu and Kaddish, include the phrase that "God may establish His Kingdom speedily." For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. In this verse Yeshua declares a prediction of when he will next eat the Passover. The future anticipation of Passover observance no doubt is a reminder of Yeshua's previous promise that his disciples would, "recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven" (Matt 8:11; cf. Matt 26:29; Luke 13:38).

Yeshua's prediction may also hint that the day would come when his Jewish disciples would not be able to celebrate Passover in the complete sense due to the destruction of the temple (cf. John 4:21). Moreover, when Yeshua returns and establishes his millennial kingdom, he will oversee the restoration of key festivals that God ordained, such as Rosh Chodesh, Shabbat, Pesach, Shavuot and Sukkot (Isa 66:22-23; Ezek 46:1-11; Zeph 3:18; Zech 14:16; cf. Matt 26:29; Col 2:16-17). Christians should not imagine they will be exempt from such observances.

Plummer engages in historical revisionism and replacement theology by saying "The Passover of which Christ will partake after having fulfilled the type, is the Christian Eucharist, in which He joins with the faithful in the Kingdom of God on earth." Plummer echoes the contention of the church fathers that the Gentile Church superseded Israel as the Kingdom of God (so Augustine, City of God). Similarly, Gill and Exell suggest that by these words Yeshua abolished the observance of Passover by his followers. Indeed the Church Council of Nicea II (787) banned Christian observance of all Jewish festivals.

On the contrary there is no statement anywhere in the apostolic writings that "Kingdom of God" was code language for Christianity and the Church, nor observance of any of God's Appointed Times by Jewish disciples had been abolished. Paul was a devout Pharisee (Acts 23:6; 26:5; Php 3:5) and faithful to observe the prescribed holy days (Acts 13:14, 44; 16:13; 17:2; 18:4; 20:6, 16; cf. 1Cor 9:20; 10:32). Paul exhorted disciples to keep the Feast of Unleavened Bread (1Cor 5:7-8) and other holy days (Col 2:16).

17 And having taken a cup, having spoken the b'rakhah, he then said, "Take this and share it among yourselves;

And: Grk. kai, conj. having taken: Grk. dechomai, aor. mid. part., to take into one's hands, receive or welcome, frequently with the connotation of enthusiastic acceptance. a cup: Grk. potērion, a domestic item used for drinking, cup, with both literal and figurative uses. The narrative seems to imply there was only one cup on the table, having been provided by the host. This cup of wine, diluted with water, was the first of the evening. having spoken the b'rakhah: Grk. eucharisteō, aor. part., to thank or to give thanks. The verb occurs often in the apostolic narratives to describe offering a "blessing" (Heb. b'rakhah) for food (e.g. Matt 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17; John 6:11; Acts 27:35).

Jews had b'rakhot for many circumstances, which are discussed in the Tractate Berachot. The content of the b'rakhah is a sentence or paragraph of praise and thanksgiving to God for something He has provided or done. The evening Seder began with a cup of wine and the Kiddush ("sanctification") blessing, Barukh atah Adonai, borei p'ri hagafen, "Blessed are you O Lord" (quoting Psalm 119:12; Ber. 11b), "who creates the fruit of the vine" (Ber. 6:1). Only Luke mentions this first cup specified in Pesachim 10:4. There was also a standard of quality for the wine: "The Kiddush of the day must be proclaimed on such wine only as is fit to be brought as a drink offering upon the altar" (Baba Bathra 97a).

he then said: Grk. legō, aor. See verse 1 above. Take: Grk. lambanō, aor. imp., 2p-pl., to lay or take hold of, to take in the hand or receive. this: Grk. houtos, demonstrative pronoun. See verse 15 above. and: Grk. kai. share it: Grk. diamerizō, aor. imp., 2p-pl., cause to be in parts; divide, distribute, apportion. among: Grk. eis, prep., lit. "into." See verse 3 above. yourselves: pl. of Grk. heautou, reflexive pronoun of the second person. For the men in the room to share one cup of wine probably meant that each would drink no more than a sip.

18 for I say to you, never shall I drink of the fruit of the vine from now until the Kingdom of God comes."

Reference: Matthew 26:29; Mark 14:25.

for: Grk. gar, conj. See verse 2 above. I say: Grk. legō, pres. See verse 1 above. to you: Grk. humeis, pl. second person pronoun; the apostles. never: Grk. ou mē, adv., lit. "not, not." See verse 16 above. shall I drink: Grk. pinō, aor. subj., to take in a liquid, to drink, here of wine. of the fruit: Grk. ho genēma (from gennaō, "to beget"), may refer to (1) offspring or progeny; or (2) products of agriculture, fruit. The second meaning applies here. of the vine: Grk. ho ampelos, a climbing plant with tendrils, a vine, specifically a grape vine. Stern points out that we can be sure Yeshua used the traditional Jewish blessing over wine because he quotes from it the phrase "fruit of the vine" (80).

from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. now: Grk. nun, adv., marker of time in the present, now, or emphatically 'just now.' until: Grk. heōs, adv. See verse 16 above. the Kingdom of God: See verse 16 above. comes: Grk. erchomai, aor. subj. See verse 7 above. Again Yeshua alludes to the establishment of his Messianic Kingdom in the age to come.

Matthew and Mark associate this saying with the third cup, since they don't mention any of the other three cups. The decision of Yeshua not to drink of the remaining three cups of wine, while contrary to Jewish custom did not violate Torah. Wine symbolized the joy of the Passover celebration, but for Yeshua this night represented betrayal, suffering and death. This night Yeshua took on the vow of the Nazarite, which the disciples would certainly respect. Like the Nazarite's vow there would be a limit to its duration.

19 And having taken bread and having spoken the b'rakhah, he broke it and gave it to them, saying, "This is my body which is given for you; do this for remembrance of me."

Reference: Matthew 26:26; Mark 14:22; 1Corinthians 11:24.

And: Grk. kai, conj. having taken: Grk. lambanō, aor. part. See verse 17 above. bread: Grk. artos (Heb. lechem), which refers to a baked product produced from cereal grain and also to food or nourishment in general. The bread used in the Seder could be made from wheat, barley, spelt, rye, and oats (Pes. 2:6). Since Passover occurred at the time of the barley harvest, this would most likely been the grain used for the bread on this occasion.

Some scholars think that the use of artos instead of azumos (unleavened bread) in the narrative suggests that he and his disciples ate leavened bread in this meal, in spite of the fact that unleavened bread is mentioned in verse 1 and 7 above. If the meal included leavened bread then it would not have been a true Passover meal (Pes. 9:3; 10:4-5). Actually, the use of artos contains a hidden spiritual truth. In the LXX artos is used of the showbread maintained in the Temple (Ex 25:30; 40:23; 1Sam 21:6; 1Chr 9:32; 23:29; 28:16; 2Chr 2:4; 13:11; 29:18; Neh 10:33) and in the Synoptic Narratives (Matt 12:4; Mark 2:26; Luke 6:4).

The showbread was made without leaven (Lev 8:2, 26; 24:5). This usage demonstrates that the definition of artos is not based on its leaven content. The use of artos in Synoptic narratives follows the specific mention that the event occurred at the beginning of the Feast of Unleavened Bread (Heb. matzah; Grk. azumos). It could well be that the use of artos hinted at the showbread. The showbread was intended for consumption by the priests.

The one exception occurred when David took this bread to feed his men when he was fleeing from King Saul (1Sam 21:6; Mark 2:25). This understanding gives a deeper meaning of the significance of the matzah that Yeshua held up. Yeshua, the Great High Priest and Davidic King, was offering the bread intended only for priests to his disciples who would share in his body. As showbread Yeshua pointed to his people becoming a kingdom of priests (Eph 4:12; 1Pet 2:5-9; Rev 1:6; 5:10; 20:6).

It's important to stress that the bread that Yeshua broke was unleavened. Leaven symbolizes sin (1Cor 5:7-8; cf. Luke 12:1). If Yeshua had used leavened bread in the Passover meal ritual, then he would have marked himself as a sinner (Ex 12:15, 19; 34:25). Only unleavened bread in the sacred meal can symbolize the sinless Messiah who was sacrificed for the world. Thus, for Christians to use leavened bread in the Lord's Supper ritual, as occurs in some churches, is a grave insult to our Master.

and having spoken the b'rakhah: Grk. eucharisteō, aor. part. See verse 17 above. The Matthew and Mark parallel passages have eulogeō, "to offer a blessing." Luke's choice of the verb, also used by Paul, is probably to stress the function of the b'rakhah in the meal liturgy. God is explicitly the recipient of the thanksgiving. According to Jewish custom Yeshua offered the prescribed blessing (b'rakhah) over the bread: Barukh attah Adonai, ha-motzi lechem min ha-aretz, "Blessed are You, O LORD who brings forth bread from the earth" (Ber. 6:1).

he broke it: Grk. klaō, aor., to break off pieces from the matzah. The verb stresses the fact that matzah is brittle and not soft like pita bread. He did not tear the bread, he broke it. and: Grk. kai, conj. gave it: Grk. didōmi, aor. See verse 5 above. to them: pl. of Grk. autos, personal pronoun; the disciples. Paul omits the phrase "and gave it to them." After breaking the bread Yeshua distributed the pieces around the table. In the traditional Seder the bread is broken early in the order before supper. However, both Matthew (26:26) and Mark (14:22) state that the breaking of bread took place while they were eating the supper. Indeed, considering the next verse, the bread ritual may well have occurred toward the end of supper.

saying: Grk. legō, pres. part. See verse 1 above. This: Grk. houtos, demonstrative pronoun, used in reference to the bread. is: Grk. eimi, pres. See verse 3 above. my: Grk. egō, first person pronoun, used in the possessive sense. body: Grk. sōma, a structured physical unit in contrast to its parts, body of human or animal, whether living or dead, but normally of a human body. The parabolic comparison is pregnant with meaning since in the process of making the matzah, holes were pierced in it to prevent it puffing up. In terms of a visual aid we should consider the pierced matzah represented the manner of Yeshua's death (John 19:34, 37; cf. Zech 12:10).

which: Grk. ho, definite article but used here as a relative pronoun. is given: Grk. didōmi, pres. mid. part. Use of this verb in this context is peculiar to Luke. for: Grk. huper, prep., lit. "over, above," used to express a stance of concern or interest relating to someone or something, here emphasizing a supportive aspect; for, in behalf of, in the interest of. you: Grk. humeis, pl. second person pronoun; i.e., the Jewish disciples. The act of giving the disciples pierced matzah served as an acted out parable of Yeshua's pierced body being given as an atoning sacrifice. Yeshua stresses that his body, meaning his life, was given; it was not taken from him (John 10:17-18).

Early apostolic proclamations of the good news accused the Jewish leaders of culpability in the death of Yeshua (Acts 2:23; 3:14; 4:10; 5:30; 7:52). Paul, too, initially focused on the responsibility of Jewish leaders (Acts 10:39; 13:27-28), but when he appeared before King Agrippa he revealed a change in perspective by acknowledging that Messiah had to suffer (Acts 26:23; cf. Heb 13:12). This new way of viewing the crucifixion then became part of Paul's refrain that Yeshua "gave himself" (Gal 1:4; 2:20; Eph 5:2, 25; 1Tim 2:6; Titus 2:14) and "died for us" (Rom 5:6, 8, 15; 6:8; 8:34; 14:9, 15; 1Cor 8:11; 15:3; 2Cor 5:14, 15; Gal 2:21; 1Th 4:14; 5:9-10). Paul realized that it was better to speak of what Yeshua did for us than what the Jewish and Roman rulers did to him.

do: Grk. poieō, pres. imp., 2p-pl., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. The present tense of the command stresses "start and keep on doing" the prescribed acts of "taking" and "eating." Noteworthy is that the command is not reported by the other apostolic narratives. this: Grk. houtos. The pronoun refers to the physical consumption. As implied in the next verse the command applies to both the matzah and the cup. By the present tense command "do this," Yeshua established a continuing obligation to repeat this ritual in the future.

Obedience of the command is an acknowledgement of Yeshua's authority. Yeshua will say later in the evening "If you love me keep my commandments" (John 14:15). The obligation to perform this ritual is the origin of the term "sacrament," which is derived from the Latin sacramentum, a military oath of enlistment. Writers of the Latin Church, such as Tertullian, adopted sacramentum to denote those ordinances of religion by which Christians come under an obligation of obedience to God, and which obligation, they supposed, was equally sacred with that of an oath (McClintock).

The theology of sacrament (whether a manifestation or a means of grace) adopted in later Christianity is not present in the apostolic narratives of the last supper. Yeshua's command "do this" likely intends two occasions of compliance. First, in future observances of Passover (as long as the temple stood) disciples should incorporate this ceremony of bread and cup into their Seder plan. Second, the command provides the basis for Paul's institution of the Lord's Supper (1Cor 11:23-29), which can be conducted in any location. In the future disciples would be able to share this special ritual without having to go to Jerusalem to offer a Passover lamb.

in: Grk. eis, prep. remembrance: Grk. anamnēsis, reminder, remembrance, memory, used here in an active and deliberate sense. The noun occurs only four times in the Besekh (also 1Cor 11:24-25; Heb 10:3). of me: Grk. ho emos, an emphatic possessive pronoun for the first person; my, mine. The pronoun occurs often on the lips of Yeshua referring to what is connected directly to him. The matzah and the cup are a reminder of the sufferings Yeshua endured for our salvation. This clause, which Paul uses in his instruction for the Lord's Supper (1Cor 11:24), reveals the purpose and nature of the ritual.

The purpose of the Lord's Supper is plainly stated to be a memorial of grace, or more to the point a reminder of the sacrifice Yeshua made to provide atonement for our sins. His death was of far greater significance than that of a martyr or of someone who dies to save a life (John 15:13). Paul's use of the term "remembrance" in Hebrews 10:3 (as translated by Luke) emphasizes also the cumulative quantity and nature of sins forgiven on the basis of the sacrifice. Reception of the matzah and cup provide an opportunity for self-examination and confession so that the reception is done in a worthy manner (cf. 1Cor 11:27-29).

The matzah in particular received by the disciples from Yeshua presented a visual truth of great spiritual significance.

● Since leaven symbolizes malice and wickedness, then matzah represents sincerity and truth (1Cor 5:6-8). Matzah symbolizes a sinless Savior. Christian traditions that use leavened bread in the Lord's Supper essentially deny the purity of Yeshua and accuse him of being a sinner.

● Considering the sinless nature of Yeshua and that the matzah symbolizes this state, then "taking" the matzah represents a desire that his purity would cleanse our sinfulness.

● The invitation to take the matzah implies a willingness to identify with his death, as Paul says, "The bread that we break, is it not a sharing [Grk. koinonia] of the body of Messiah?" Yeshua had earlier commanded his disciples to take up their crosses and to die to self-will (Luke 9:23; 14:27; cf. Gal 5:24). Paul testified, "I have been crucified with Messiah" (Gal 2:20 BR).

● Sharing the matzah together binds the community of faith, Jew and Gentile, in unity for which Yeshua prayed (John 17:11, 21-22), as Paul says, "Since there is one bread, we who are many are one body; for we all partake of the one bread" (1Cor 10:17).

The rejection in Christianity of using the pierced matzah for the Eucharist or Lord's Supper is most unfortunate, although consistent with the decision of Nicea II to forbid Christian observance of Passover contrary to apostolic guidance (cf. 1Cor 5:8; 10:16-17, 32; 11:1, 23-27; Eph 5:1; 1Th 1:6; 1Pet 2:21-22). Matzah is a valuable visual reminder of the cost of our salvation. Because the matzah represents Yeshua, then the "taking" and "eating" symbolize the obedient response of the trusting disciple.

20 And likewise the cup after which having dined, saying, "This cup is the new covenant in my blood, which is being poured out for you.

Reference: Exodus 24:8-11; Jeremiah 31:31-33; Matthew 26:27-28; Mark 14:23-24; 1Corinthians 11:25.

And: Grk. kai, conj. likewise: Grk. hōsautōs, adv., in like manner, similarly, likewise. the cup: Grk. ho potērion. See verse 17 above. Presumptively this was the same cup used for the Kiddush after being refilled. after: Grk. meta, prep. See verse 11 above. which: Grk. ho, definite article, but used here as a demonstrative pronoun. having dined: Grk. deipneō, aor. inf., to dine, i.e. take the principle (or evening) meal. The verb is unique, occurring only four times in the Besekh (also Luke 17:8; 1Cor 11:25; Rev 3:20). The verb refers to consumption of the entire menu prepared for the Seder meal (verse 15 above). The first clause stresses that Yeshua followed the same procedure as depicted in verses 17-19 above.

saying: Grk. legō, pres. part. See verse 1 above. Yeshua now gives the meaning and significance of the third cup. This: Grk houtos, demonstrative pronoun. See verse 15 above. cup: Grk. ho potērion. This cup of wine is the third of the four required by the Mishnah (Pes. 10:6) and commonly referred to as the Cup of Redemption (Stern 144). Luke omits the specific details mentioned in Matthew 26:27 that Yeshua used a single cup for this part of the ceremony, spoke the customary Kiddush blessing over the wine, gave his disciples the cup and commanded all of them to "drink" from it.

Geldenhuys notes that expositors differ on whether Yeshua first drank from the cup before passing it, but certainly not considering his statement in verse 18. Based on the example of Yeshua there are a few Christian denominations that use a common cup in their observance of the Eucharist, but most denominations use individual cups for participants.

is the New: Grk. ho kainos, adj., means "new," either (1) of recent origin, or (2) different and superior in quality relative to something old. The second meaning applies here (cf. Heb 7:22; 8:6). In the LXX kainos translates Heb. chadashah, "new," first in Deut 20:5. The adjective is found in the Majority Greek Text of Matthew and Mark, but is omitted in most Bible versions. Covenant: Grk. ho diathēkē, a formal arrangement for disposing of something in a manner assuring continuity. It refers to a covenant that either has a testamentary aspect, e.g., last will and testament or a perspective of God's unilaterally assumed obligation to confer a special blessing of favor. The term is used primarily of divine-initiated covenants.

In the LXX diathēkē translates Heb. b'rit, pact, compact, or covenant (first in Gen 6:18) (DNTT 1:365). While the term "covenant" was used for human agreements it is primarily used in the Tanakh for sovereign proclamations expressing special favor. A divinely initiated covenant typically incorporated obligations for the recipient to keep and benefits that God would provide. Each covenant had an enduring sign of the covenant's validity. The choice of translating b'rit with diathēkē instead of sunthēkē was deliberate because the divine-initiated covenants were not negotiated agreements. Moreover, diathēkē was chosen because the covenant was fundamentally about inheritance (cf. Gen 15:2-3, 18) (Zodhiates 425).

The name hē kainē diathēkē translates Heb. B'rit Chadashah in Jeremiah 31:31 [31:30] (LXX/MT). The New Covenant is the seventh divine-initiated covenant (after Adam, Noah, the Patriarchs, Israel, Aaron and David). For a detailed discussion of all the divine covenants see my web article The Everlasting Covenants. By mentioning the New Covenant Yeshua directly alludes to the prophecy of Jeremiah 31:31-37. The New Covenant was made with Judah and Israel (Isa 55:3; Jer 31:31-37; 32:36-40; Ezek 11:17-21). This fact is emphasized in Yeshua's act of inaugurating the New Covenant with an exclusively Jewish company at a Passover Seder (Stern 684).

Even though Gentiles and Christianity are not mentioned by Jeremiah or Yeshua, God's plan of salvation for the nations had already been announced by Isaiah (Isa 42:6; 49:6; 51:4; 60:3; cf. Acts 13:47). Gentiles enter the New Covenant by being "grafted in" the Olive Tree of Israel (Rom 11:17–24) and being granted citizenship in the Commonwealth of Israel (Eph 2:11–16), which itself is based on the promise given to Jacob (Gen 35:11). Yeshua's inauguration of the New Covenant did not nullify the promised inheritance of the Land, because all of God's promises to Israel are "Yes" in him (2Cor 1:20; cf. Rom 9:4). The terms of the New Covenant should be closely examined, because it includes some important promises.

● that Torah laws would be put in their minds and written on their hearts;

● that ADONAI would be Israel's God and that Israel would be His people;

● that all would know God without a teacher;

● that there would be forgiveness of all iniquities and sins;

● that the offspring of Jacob would be preserved as a people; and

● that God would maintain the status of Israel as the chosen nation.

The New Covenant was "new," not because it rescinded the Old Covenant (cf. Matt 5:17-19; Heb 8:13) and canceled obedience of Torah commandments and gave new laws (cf. John 13:34), but because of the promise of new power to keep Torah commandments (cf. Ezek 11:19-20; 36:26-27) and assurance of God's forgiveness of all sins, including capital crimes (cf. Acts 13:38-39). On Shavuot (Pentecost) Jeremiah's prophecy was fulfilled completely when the Holy Spirit came on the disciples to cleanse and empower them as living witnesses of the New Covenant (Acts 1:8; 15:9; 2Cor 3:6).

The New Covenant is mentioned seven times in the Besekh and the apostle Paul, considered the preeminent theologian in Christianity, wrote at length about the New Covenant in Hebrews (8:6-12; 9:15 and 12:24). See my commentary on those passages. Paul explained that Yeshua's announcement "enacted" (Grk. nomotheteō) the New Covenant (Heb 8:6), meaning "given as legislation, made law, ordained by law." Thus, the New Covenant possesses divine authority. An important consideration for applying Yeshua's instruction "do this in remembrance" is that accepting the bread and cup binds disciples to obeying the terms of the New Covenant with its implied moral and ethical code.

in: Grk. en, prep. my: Grk. egō, first person pronoun. blood: Grk. haima, blood, whether of animals or humans. Only that which has blood has life, since life or the soul (Heb. nephesh) is in the blood (Gen 9:4; Lev 17:11). Yeshua's use of "blood" is figurative for "bloodshed," and usually denoted a life given up in death as the penalty for breaking the covenant (Rienecker). which: Grk. ho, definite article, but used here as a demonstrative pronoun. is being poured out: Grk. ekcheō, pres. mid. part., to cause to come out in a stream.

Paul omits this verb in his instruction, but the Synoptic Narratives concur in use of the verb, which was fulfilled by the release of blood and water from Yeshua's side as a result of being speared (John 19:34). The present tense emphasizes that from God's sovereign point of view the slaying had already occurred. for: Grk. huper, prep., lit. "on behalf of." See verse 19 above. you: Grk. humeis, pl. second person pronoun. Mark 14:24 has "poured out for many." Matthew 26:28 has "poured out for the forgiveness of sins."

Yeshua essentially predicted two things happening. First, the bloodshed was his own death by judicial fiat and crucifixion. Second, Yeshua's bloodshed served as an atoning sacrifice for sin (cf. John 1:29; Rom 8:3; 1Cor 11:26; 2Cor 5:21; 1Pet 3:18). Liefeld comments, "The new covenant (Jer 31:31-34) carried with it assurance of forgiveness through Jesus' blood shed on the cross and the inner work of the Holy Spirit in motivating us and enabling us to fulfill our covenantal responsibility.

By announcing the New Covenant with the cup after dinner Yeshua confirmed to the apostles the immediate effect of the New Covenant. Then his atoning sacrifice later that day made God's mercy available. Inauguration of the New Covenant at Passover rather than Yom Kippur was purposeful. Yeshua did not die as a sin offering on Yom Kippur, because the goat offered on that day only atoned for unintentional sins, those committed accidentally or from simple negligence (Lev 4:2-3; 16:30; 1Tim 1:13; Heb 9:7). In contrast the lamb of the Passover Seder represented deliverance or salvation from death and Yeshua's sacrificial death accomplished deliverance from eternal death (Rom 5:9; 6:23; 2Cor 1:10; 1Th 1:10; 5:9).

Stern notes that biblical covenants were always ratified by shed blood (cf. Gen 8:20–9:17, 15:7–21; Ex 24:3–8). The significance of Yeshua's words is vividly portrayed in the account of establishing the covenant with Israel by sprinkling sacrificial blood to make the people clean.

"So Moses took the blood and sprinkled it on the people, and said, "Behold the blood of the covenant, which the LORD has made with you in accordance with all these words." 9 Then Moses went up with Aaron, Nadab and Abihu, and seventy of the elders of Israel, 10 and they saw the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself. 11 Yet He did not stretch out His hand against the nobles of the sons of Israel; and they saw God, and they ate and drank." (Ex 24:8-11)

Note that in the Exodus passage the "blood of the covenant" is juxtaposed with a covenant supper in the presence of God. The blood of Yeshua accomplishes a different task than the lamb's blood on the doorposts in Egypt where the blood saved from death. On a different kind of post Yeshua's death accomplished an atoning sacrifice that would deliver from both the penalty and the power of sin. Thus, the apostles would later remind us, "without the shedding of blood there is no forgiveness" (Heb 9:22), and "the blood of His Son Yeshua purifies us from all sin" (1Jn 1:7 TLV).

Prediction of Betrayal, Strife and Exhortation, 22:21-30

21 But behold, the hand of the one betraying me is with me on the table.

Reference: Psalm 41:9; Obadiah 1:7; Matthew 26:21; Mark 14:18; John 13:18.

But: Grk. plēn, adv. at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded; besides, but, rather, except, however, nevertheless, yet. The adverb signals a transition in narrative. behold: Grk. idou, aor. imp. See verse 10 above. the hand: Grk. ho cheir, the anatomical limb of the hand. of the one: Grk. ho, definite article but used here as a demonstrative pronoun. betraying: Grk. paradidōmi, pres. part. See verse 4 above. The present tense stresses action occurring simultaneous with the verb being spoken. me: Grk. egō, first person pronoun.

is: The Greek text has no verb here, but all Bible versions supply a present tense verb to agree with the present tense of "betraying," giving the impression that Judas was still present (cf. Matt 26:21-25; John 13:21-30). See the Additional Note below on the departure of Judas. with: Grk. meta, prep. See verse 11 above. me: Grk. egō. Yeshua alludes to his sharing of the charoset with Judas (Matt 26:23). on: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position or location; among, at, in, on, upon, over (DM 106). the table: Grk. ho trapeza, a surface on which something can be placed.

In the Besekh trapeza is used of a dining table from which crumbs fall (Matt 15:27), a table for money transactions (Matt 21:12), and a table for the showbread in the tabernacle (Heb 9:2; Ex 25:23). So, it's reasonable to assume that a low wooden table was indeed used in the upper room. Santala suggests that each one of the group took his place in a circle around a cloth spread on the floor, leaning on their left arms with their legs outward from the circle (205). The Messianic Jewish Family Bible also includes a drawing of the Last Supper depicting the disciples sitting on the floor covered by decorative cloths (1076). See the drawing here.

Against the view that the floor was the table, Kasdan states that Yeshua and the disciples stretched out on the floor with their heads facing a low table, thus enabling them to reach the food by hand (336). There was certainly no high table with chairs as depicted in Michelangelo's great painting of the Last Supper. The table would have been low to the floor appropriate for reclining. See a work of art here depicting reclining at a table for a meal.

Edersheim also says the supper arrangement employed a low rectangle wooden table common to the East with the dinner guests on three sides and one end open for the food service. He cites the Talmud's description of the table position and layout:

"In the Talmud (B.B. 57b) the table of the disciples of the sages is described as two parts covered with a cloth, the other third being left bare for the dishes to stand on. There is evidence that this part of the table was outside the circle of those who were ranged around it. … During the Paschal Supper, it was the custom to remove the table at one part of the service; or, if this be deemed a later arrangement, the dishes at least would be taken off and put on again. This would render it necessary that the end of the table should protrude beyond the line of guests who reclined around it. For, as already repeatedly stated, it was the custom to recline at table, lying on the left side and leaning on the left hand, the feet stretching back towards the ground, and each guest occupying a separate divan or pillow." (815)

To betray a friend after eating a meal with him was (and still is) regarded as the worst kind of treachery in the Middle East (cf. Obad 1:7). Yeshua had in mind the lament of Psalm 41:9: "Even my close friend in whom I trusted, who ate my bread, has lifted up his heel against me," which he quotes in John 13:18. David's words in the Psalm express his anguish over the disloyalty of his counselor, Ahithophel, to support the rebellion of Absalom (2Sam 15:12. 31), which foreshadowed the treachery of Judas.

Additional Note: Departure of Judas

In correlating the four apostolic narratives it is difficult to place the departure of Judas from the upper room in the chronology of the evening. Only John mentions Judas leaving (John 13:27-30). According to John's narrative the departure occurred after the foot washing and after Yeshua dipped matzah or possibly the flesh of the Paschal Lamb, a piece of unleavened bread, and bitter herbs wrapped together (the so-called Hillel Sandwich mentioned in Pesachim 115a) into the bowl and handed it to Judas (John 13:26) (so Edersheim V:10, p. 824; and Morris 627).

Sharing the dipped food is specific to the moment in order to reveal the traitor. Upon handing Judas the dipped morsel, Yeshua instructs him, "What you do, do quickly" (John 13:27). Judas then leaves. Lane believes the departure occurred before the rituals of the bread and third cup, since Matthew (26:21-22) and Mark (14:18-21) present the prediction of betrayal and mention of "dipping" before the sharing of the bread and cup without offering further information on the departure. However, the declaration of Luke here, especially with the use of "behold" to fix the eyes of the reader, gives strong indication that Judas did indeed remain through the important rituals of the breaking of bread and the third cup of wine.

Most modern commentators do not speculate the timing of Judas' departure, but William Barclay does concur with the view of Judas sharing the full meal and sacred rituals (IV, 266). Liefeld comments that Judas was there at least for the Passover meal, for he had dipped the bread in the dish and then went out immediately after that. Departure at that point meant that Judas did not receive the Cup of Redemption. As indicated in John's narrative the departure of Judas certainly occurred before the major teaching of Yeshua that evening.

22 Because the Son of Man indeed is going according to that having been determined; but woe to that man by whom he is betrayed!"

Reference: Matthew 26:24; Mark 14:21.

Because: Grk. hoti, conj. See verse 16 above. The conjunction stresses causality here. the Son: Grk. ho Huios, a male offspring or descendant. The noun is used in three distinctive ways in Scripture: (1) to identify direct paternity; (2) to mean a more distant ancestor; or (3) to mean in a fig. sense of having the characteristics of. All these meanings have application to Yeshua. of Man: Grk. ho Anthrōpos. See verse 10 above. The title "Son of Man" is an allusion to Daniel 7:13. According to Jewish interpretation, the "Son of Man" of Daniel is a divine redeemer in human form (Boyarin 33). In Luke the title first occurs in 5:24. See the note there.

indeed: Grk. mén, a particle of affirmation; indeed, verily, truly. is going: Grk. poreuomai, pres. part. See verse 8 above. Plummer suggests the verb is probably used in the LXX sense of "depart, die" (cf. Ps 78:39). The verb is thus shorthand for "journeying to death." according to: Grk. kata, prep. used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' (3) conformity or relation, 'according to, in reference to; or (4) distribution, indicating a succession of things following one another.' The third meaning is intended here. that: Grk. ho, definite article, but used here as a demonstrative pronoun.

having been determined: Grk. horizō, perf. pass. part., establish a boundary or framework through deliberate decision for an event, activity or thing; determine, appoint, ordain. The verb is a favorite term of Luke (Acts 2:23; 10:42; 17:26, 31) and Paul (Rom 1:4; Heb 4:7) to emphasize God's sovereign will predetermining events. It is part of the Divine decree that the Messiah should be put to death (Ps 22; Isa 53) and this should be preceded by betrayal (Plummer). but: Grk. plēn, adv. See the previous verse. woe: Grk. ouai, an interjection expressing either a sense of profound grief, especially in the face of impending disaster; or denunciation with focus on the certainty of assured disaster; here the former.

The word "woe" conveys the overwhelming emotional impact of such a catastrophe. In the LXX ouai translates six different Hebrew words (hoy, oy, ho, i, and hovah), first in Numbers 21:29, which may express grief, despair, lamentation, dissatisfaction, pain, or a threat (DNTT 3:1051). The pronouncement of woe occurs especially in the Hebrew prophets in branding the consequences for sinful behavior and announcements of judgment. The interjection is appropriate considering Yeshua's later description of Judas as the "son of perdition" (John 17:12), the fact that Judas committed suicide (Matt 27:5; Acts 1:18-19) and Peter on Pentecost declaring that Judas after apostasy "went to his own place" (Acts 1:25).

to that: Grk. ekeinos, demonstrative pronoun typically used to refer to a noun (person or thing) immediately preceding in the Greek text; that, that one there. man: Grk. ho anthrōpos. The phrase "that man" refers to the traitor. by: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. whom: Grk. hos, relative pronoun. See verse 7 above. he is betrayed: Grk. paradidōmi, pres. pass. See verse 4 above. Plummer observes that although God knows from all eternity that Judas is the betrayer, yet this does not destroy the freedom or responsibility of Judas.

In the parallel narratives Matthew and Mark record Yeshua adding the lament, "It would have been better for that man if he had not been born." Yeshua could make this shocking comment, not because he actually wished it but he knew the tragedy that awaited Judas for his unwillingness to repent of his wrongdoing. Peter was forgiven his denial, so Judas could have been forgiven had he sought it. Nonexistence would be much better that making oneself an enemy of God and thereby subject to the wrath of God (cf. John 17:12; Rom 13:2).

23 And they began to question among themselves who then it might be of them, the one going to do this.

Reference: Matthew 26:22; Mark 14:19.

And: Grk. kai, conj. they began: Grk. archō, aor. mid., 3p-pl., can mean either (1) in the active voice 'to rule,' or (2) in the middle voice (as here) 'to begin' something. to question: Grk. suzēteō, pres. inf., engage in serious conversation about a matter, either amiable or contentious; discuss, dispute, debate or to question. among: Grk. pros, prep. See verse 15 above. themselves: pl. of Grk. heautou, reflexive pronoun of the third person. Yeshua had released the proverbial cat among the pigeons by being deliberately ambiguous. The disciples responded by asking each other who Yeshua meant.

who: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. then: Grk. ara, disjunctive particle denoting an inference or conclusion from a preceding statement; since, then, therefore. it might be: Grk. eimi, pres. opt. See verse 3 above. of them: pl. of Grk. autos, personal pronoun. the one: Grk. ho, definite article, but used here as a demonstrative pronoun. going: Grk. mellō, pres. part., a future oriented verb with a pending aspect, being in the offing, be about to, be going to, intending.

to do: Grk. prassō, pres. inf., to engage in activity with focus on productivity; accomplish, do, perform, engage in, carry out. this: Grk. houtos, demonstrative pronoun. See verse 15 above. The pronoun alludes to the betrayal. Matthew and Mark say that they each asked Yeshua. Matthew adds that Judas in particular asked "Is it I?" No one seems to have suspected Judas; and Plummer suggests that perhaps Yeshua's answer to Judas, "you have said it," was heard by Judas alone. Since the innocent eleven were completely ignorant of the conspiracy involving Judas, they might be tempted to mistrust one another. The questioning naturally led to defensive statements of their qualities as loyal disciples.

24 Then also a dispute arose among them as to which of them was thought to be greatest.

Reference: Mark 9:34.

Then: Grk. de, conj. also: Grk. kai, conj. The conjunction emphasizes that the following action took place following the mutual questioning and perhaps as a consequence of it. a dispute: Grk. philoneikia, lit. "love of strife," eagerness to content; argument contentiousness, dispute. The noun occurs only here in the Besekh. arose: Grk. ginomai, aor. mid. See verse 14 above. among: Grk. en, prep. them: pl. of Grk. autos, personal pronoun. as to which: Grk. tís, interrogative pronoun. See the previous verse. of them: pl. of Grk. autos.

was thought: Grk. dokeō, pres., to entertain an idea or form an opinion about something on the basis of what appears to support a specific conclusion; think, suppose, expect. to be: Grk. eimi, pres. inf. See verse 3 above. greatest: Grk. megas, adj. See verse 12 above. The adjective is used here as a comparative term. This was not a new argument since the disciples had debated this very issue after they were returning from the mountain of transfiguration (Mark 9:34; Luke 9:46). Then the argument was followed by Jacob and John going to Yeshua and requesting that they be granted favored positions on his right and left in the coming Kingdom (Mark 10:35-37).

In Jewish culture of that time the question of personal importance might arise, whether in worship, administration of justice, or precedence of rank reflected in where someone sat (cf. Matt 23:6; Mark 12:39; Luke 14:7-11; Jas 2:1-4). Edersheim suggests that at the last supper Judas had gained the chief position on Yeshua's left (816). The disciples argument on the previous occasion as to who was the greatest and Judas' presumption in taking the coveted position (John 13:26) no doubt restarted the dispute during the Seder.

The focus of the disciples' debate likely had to do with how they viewed their importance to the Kingdom and Messiah's future rule. Peter, Jacob and John might well believe that since they had been chosen to witness the transfiguration and be assigned important tasks, they were the most favored of the disciples. The mother of Jacob and John, viewing her sons as superior, had previously tried to obtain positions of honor for her sons (Matt 20:20-21).

25 And he said to them, "The kings of the nations exercise lordship over them; and those exercising authority over them are called 'Benefactors.'

Reference: Matthew 20:25; Mark 10:42.

And: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. The kings: pl. of Grk. ho basileus, king or chief ruler. In Scripture the title "king" was not associated with the size of territory governed (often a city), but the authority wielded. The executive and judicial functions (and sometimes legislative) of government were vested in one person. of the nations: pl. of Grk. ho ethnos, humans belonging to a people group as defined by language and culture; nation, people. In the LXX ethnos translates Heb. goy (pl. goyim) nation, people, first in Genesis 10:5, which begins the listing of the 70 people groups that descended from Noah, then of descendants of Abraham (Gen 12:2).

The plural form of the term is used often in the Besekh for "Gentiles" in contradistinction to Jews and Israel (e.g., Matt 5:47; Acts 2:27; 21:21; 26:17; Rom 3:29; 9:24; 11:25; 1Cor 1:23; Gal 2:14-15). In addition the plural ethnos is used in a geographical sense with a diverse population that would include Jews as residents or citizens (Matt 12:21; 24:14; Acts 8:9; 17:26; Rom 1:5; 16:26; Gal 2:9; 1Tim 3:16). The majority of versions render the noun as "Gentiles," but Yeshua refers here to kings in the Roman provinces who rule over their entire populations and not just Gentiles. Some versions have "nations" (GW, MRINT, NOG, NLV, TLV, WEB, YLT).

exercise lordship over: Grk. kurieuō, pres., 3p-pl., exercise special ruling privilege, with focus on distance between the ruler and the ruled; be lord over. them: pl. of Grk. autos. and: Grk. kai, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. exercising authority over: Grk. exousiazō, pl. pres. part., to exercise authority, to have power over, to control. them: pl. of Grk. autos. are called: Grk. kaleō, pres. pass., 3p-pl. See verse 3 above. Benefactors: pl. of Grk. euergetēs, a doer of good; it was also a title of honor, conferred on such as had done their country service, and upon princes (Thayer). The noun occurs only here in the Besekh.

In the Hellenistic and Roman world “Benefactor” became an honorific for monarchs and civic patrons who financed temples, games, aqueducts, or grain distributions. Ptolemy III in Egypt (222 B.C.), known as Euergetes ("Benefactor"), epitomized rulers who used largesse to secure loyalty. Inscriptions throughout the eastern Mediterranean record city councils hailing wealthy patrons with the title, binding subjects to rulers through gratitude and flattery (BibleHub 2110). Of course, this "largesse" given to buy notoriety came from oppressive taxation.

26 However you shall not be thus, but the greatest among you let him be as the one younger, and the one leading as the one serving.

Reference: Matthew 20:26-27; Mark 10:43-44.

However: Grk. de, conj. you: Grk. humeis, pl. second person pronoun. shall not: Grk. ou, adv., a particle used in an unqualified denial or negation; not. be thus: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; thus, in this manner, way or fashion, so. Yeshua intends that there be a marked difference between his disciples and people of the world. Yeshua's expressed will is that his apostles would not exercise "lordship" in the manner of Gentile kings. The prohibition may well have hinted at the development of ecclesiastical power in Christianity that became partners with political powers to the detriment of Jews.

but: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. the greatest: Grk. ho megas, adj. See verse 12 above. The adjective is used in Scripture as a measure of importance, rank or social status (Luke 1:15; Acts 8:9-10; 19:27-28; 26:22; Heb 4:14; 13:20), but also of age (Acts 8:10; 26:22; Heb 8:11; Rev 11:18; 13:16; 19:5, 18; 20:12). Thus, Gill and Lightfoot suggest that considering the contrast offered here the adjective means "greatest in age" or the oldest and likely alludes to Peter (cf. 1Pet 5:1). Church tradition puts Peter's birth in 1 B.C., making him the oldest of the apostles. among: Grk. en, prep. you: Grk. humeis; i.e., the apostles.

let him be: Grk. ginomai, pres. mid. imp. See verse 14 above. as: Grk. hōs, adv., used here with focus on the idea of a pattern or model; as, just as, like, similar to. the one: Grk. ho, definite article but used here as a demonstrative pronoun. younger: Grk. ho neos, adj., new or young, here the latter, i.e. younger in order of birth. Gill notes that the Targum of 2Chronicles 31:15 interprets the two adjectives as meaning "elder and younger." He then suggests the adjective "younger" alludes to John, the beloved disciple, sitting on Yeshua's right.

However, Yeshua just as likely engages in a play on words with "greatest" alluding to the personal claims mentioned in verse 24. The point then is "if you want to be great you should be like the one I love who has a servant heart" (cf. John 13:23; 18:15-16; 19:26-27). Indeed it will be John, the youngest apostle, who would outlive the rest of the apostles (John 21:22) and write extensively about "servant-love" in his first letter (1Jn 2:10; 3:11, 14, 16-18, 23; 4:7-8, 11-12, 16-21; 5:1).

and: Grk. kai, conj. the one: Grk. ho. leading: Grk. hēgeomai, pres. mid. part., may mean either (1) to function in a leadership capacity, to lead; or (2) 'deem to be,' to think, consider or deduce. The first meaning applies here. Ellicott notes that the Greek word came to have a half-technical sense as equivalent, or nearly so, to the bishop or presbyter (so Heb 13:7, 17, 24). as: Grk. hōs, adv. the one: Grk. ho. serving: Grk. diakoneō (from diakonos, "servant"), pres. part., to serve, especially in meeting of personal needs or attending to in some practical manner; minister, serve. Plummer comments that "true greatness involves service to others: noblesse oblige."

Yeshua and the apostles urged disciples in leadership positions over congregations to view their work as shepherding, not lording (John 21:16; Acts 20:28; Titus 3:1-2; 1Pet 5:2-3).

27 For who is greater, the one reclining or the one serving? Is it not the one reclining? But I am in your midst as the One serving.

Reference: Matthew 20:28; Mark 10:45; John 13:14-15.

Yeshua offers another contrast for consideration. For: Grk. gar, conj. See verse 2 above. who: Grk. tís, interrogative pronoun. See verse 23 above. is greater: Grk. megas, adj. See verse 12 above. The adjective is used here of rank or social status. the one: Grk. ho, definite article but used here as a demonstrative pronoun. reclining: Grk. anakeimai (from ana, "up" and keimai, "to lie"), pres. mid. part., to lie down and in this instance to recline at a table for eating. There is no functional difference between this verb and anapiptō (verse 14 above). The reference of "the one reclining" probably refers to Yeshua speaking of himself in the third person.

or: Grk. ē, conj. used to denote an alternative. the one: Grk. ho. serving: Grk. diakoneō, pres. part. See the previous verse. The reference "the one serving" could be an allusion to Miriam, the mother of John Mark, and likely the one who prepared the meal for the apostles. The contrast may hearken back to when Yeshua was invited to a Pharisee's house and Yeshua called attention to the Pharisee's lack of providing customary service to guests (Luke 7:39, 44-46). But in the upper room there was no deficiency in the service of the hostess.

Is it not: Grk. ou, adv. the one: Grk. ho. reclining: Grk. anakeimai, pres. mid. part. Yeshua concludes the contrast by "flipping the script" to drive home his point. Clearly Yeshua is greater than Miriam. But: Grk. de, conj. I: Grk. egō, first person pronoun. am: Grk. eimi, pres. See verse 3 above. in: Grk. en, prep. your: Grk. humeis, pl. second person pronoun. midst: Grk. mesos, adj., at a point near the center, midst, middle, in the midst of, among. The statement "I am in your midst" can be both a general affirmation of incarnation, as well as the proximate meaning of being personally associated with his disciples and physically with them in the upper room.

as: Grk. hōs, adv. See the previous verse. the One: Grk. ho. A few versions appropriately capitalize "One" (DLNT, HCSB, NKJV). Among Jews "The One" was a circumlocution for ADONAI (cf. Ps 3:3; 37:24; Isa 40:26; 45:7; 49:7; Amos 9:5-6; John 1:33; 6:46; 7:18; 11:27; 12:45; 15:21; Acts 10:42; Rom 5:17; 2Cor 4:6). serving: Grk. diakoneō, pres. part. Yeshua's declaration could allude to his having washed the feet of the disciples as recorded in John's narrative (John 13:16). Just as likely is that his declaration connects with the meaning of the third cup.

Yeshua had previously defined his earthly mission: “The Son of Man did not come to be served, but to serve [diakoneō], and to give his life as a ransom for many” (Matt 20:28; Mark 10:45). In saying this he echoed the prophecy of Isaiah:

"As a result of the anguish of His soul He will see it and be satisfied by His knowledge. The Righteous One, My Servant will make many righteous and He will bear their iniquities. 12 Therefore I will give Him a portion with the great, and He will divide the spoil with the mighty, because He poured out His soul to death, and was counted with transgressors. For He bore the sin of many, and interceded for the transgressors." (Isa 53:11-12 TLV)

28 "Now you are the ones having remained with me in my trials;

Now: Grk. de, conj. The conjunction signals a transition with Judas having departed. you: Grk. humeis, pl. second person pronoun; i.e., the Eleven. are: Grk. eimi, pres., 2p-pl. See verse 3 above. the ones: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. having remained: Grk. diamenō, pl. perf. part., remain or stay, with focus on the durative aspect. with: Grk. meta, prep. See verse 11 above. me: Grk. egō, first person pronoun. in: Grk. en, prep. my: Grk. egō. trials: pl. of Grk. peirasmos may mean either (1) a means to determine quality or performance, test or trial; or (2) exposure to possibility of wrongdoing, temptation. The first meaning is intended here.

The mention of "trials" is not to Yeshua's initial trial in the wilderness when he was alone with the devil. Rather, as Ellicott suggests, the word "trials" must be taken in its wider sense of crises that occurred when the hatred and opposition of religious leaders and rulers was most bitter, and many disciples had proved faithless and faint-hearted (cf. Matt 12:14, 46; John 6:60, 68; 12:43). While some of the apostles may have manifested a lack of humility and displayed competition in seeking Yeshua's favor, they all (except one) nevertheless remained steadfastly loyal to Yeshua. Plummer notes that the idea of persistent loyalty is enforced by the compound verb, by the perfect tense, and by the preposition "with."

29 just as my Father has appointed to me a kingdom, so also I appoint you

just as: Grk. kathōs, adv. See verse 13 above. my: Grk. egō, first person pronoun. Father: Grk. patēr, normally of a male parent or ancestor, but frequently in reference to God, which emphasizes both his activity as creator and sustainer. Yeshua again uses filial terminology to refer his unique relationship with God. For the significance of Yeshua referring to God as "my Father" see the comment on Luke 10:21-22. has appointed: Grk. diatithēmi, aor. mid., to arrange as one wills, particularly of an enduring arrangement. The verb is used especially of making or entering into a covenant (Acts 3:25; Heb 8:10; 9:16-17; 10:16).

to me: Grk. egō. a kingdom: Grk. basileia. See verse 16 above. Yeshua alludes to the covenant God made with David:

"When your days are complete and you lie down with your fathers, I will raise up your descendant after you, who will come forth from you, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever. 14 "I will be a father to him and he will be a son to Me." (2Sam 7:12-14 NASB)

The angel Gabriel affirmed the fulfillment of the promise to David by declaring to Miriam of Nazareth, "He will be great and he will be called Son of the Most High and the Lord God will give him the throne of his father David" (Luke 1:32). However, the physical fulfillment was not to be immediate. Paul summarized the divine plan by saying,

"23 But each in his own order: Messiah the first fruits, then those of Messiah at his coming, 24 then the end, when he will hand over the kingdom to God and the Father, when he has eliminated all rule and all authority and power. 25 For it is necessary for him to reign until which time he will have put all his enemies under his feet." (1Cor 15:23-25 BR).

Yeshua affirms that God's covenantal promise will come to pass. The Son's physical reign will begin with the Second Coming and last a thousand years (Rev 20:4). Yeshua will abolish all human governmental structures and systems and establish a theocracy headquartered in Jerusalem. so also I: Grk. kagō (from kai, "and" and egō, "I"), personal pronoun, lit. "and I." The pronoun is emphatic. appoint: Grk. diatithēmi, pres. mid. The present tense emphasizes immediate action and effect. to you: Grk. humeis, pl. second person pronoun. Yeshua means "I make a covenant with you."

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

Reference: 2Samuel 9:7; Nehemiah 9:17; Ezekiel 44:16; Matthew 19:28.

that: Grk. hina, conj. you may eat: Grk. esthiō, pres. subj., 2p-pl. See verse 8 above. and: Grk. kai, conj. drink: Grk. pinō, pres. subj., 2p-pl. See verse 18 above. at: Grk. epi, prep. See verse 21 above. my: Grk. egō, first person pronoun, used in a possessive sense. table: Grk. trapeza. See verse 21 above. in: Grk. en, prep. my: Grk. egō. kingdom: Grk. ho basileia. See verse 16 above. To share the table of the king was an extraordinary privilege, which was granted  by King Saul to David (1Sam 20:5, 18, 29) and by King David to Mephibosheth, the son of Jonathan (2Sam 9:6-7, 13). For the disciples to recline at table with Yeshua for the Seder is an acted out parable of this prophecy.

and: Grk. kai, conj. you will sit: Grk. kathēmai, fut. mid., 2p-pl., be at rest on the haunches, to sit down or to take a seat. on: Grk. epi. thrones: pl. of Grk. thronos refers to a throne or chair upon which a king sits. Ancient thrones typically had a high back-rest and arm-rests and sometimes with a foot-stool. The throne was the official place from which the king exercised his power, authority and judgment. The term is also used figuratively in Scripture of sovereignty or dominion (cf. Col 1:16), but a literal fulfillment is intended here. judging: Grk. krinō, pl. pres. part., to judge or decide, often in a legal context, and here means to subject to scrutiny and evaluation of behavior.

the twelve: Grk. dōdeka, the number twelve. tribes: pl. of Grk. phulē, a grouping based more narrowly on blood kinship and descendants of a common ancestor; tribe. of Israel: Grk. Israēl, a transliteration of the Heb. Yisrael, which means "God prevails" (BDB 975). The name has a dual meaning here, the man and the nation that descended from him. The name first appears in Genesis 32:28 where the angel with whom Jacob struggled informed him that his name would be changed to Israel. After Jacob's reconciliation with Esau the name change was made permanent (Gen 35:10).

In this context the "twelve tribes" are those family clans who descended from the twelve sons of Jacob and his four wives. Jacob’s wife Leah gave birth to six sons - Reuben, Simeon, Levi, Judah, Issachar and Zebulun. Rachel delivered Joseph and Benjamin. Bilhah gave Jacob his sons Dan and Naphtali and Zilpah bore Gad and Asher. After the family’s sojourn in Egypt where they multiplied into a great host (Ex 1:7), they were from that time known as Israel or Israelites.

Mention of the twelve tribes affirms their existence in the first century, as did Paul (Acts 26:7) and Jacob (Jas 1:1), and rebuts the claim of many people that ten tribes of Israel disappeared after the destruction of the Kingdom of Israel and deportation by ancient Assyria. See my article The Twelve Tribes of Israel. The names of the twelve tribes will be remembered for eternity since twelve thousand from each tribe are sealed in Revelation 7:4-8 and their names are inscribed on the gates of the New Jerusalem (Rev 21:12).

Yeshua makes a covenantal promise to his apostles that they will exercise royal power in the Messianic kingdom. Since the apostles have shared Yeshua's trials, so they will share his joy. This promise is an extension of Yeshua granting his apostles the "keys of the Kingdom," and the authority to "bind and loose" (Matt 16:19).

Prediction of Denial and Final Instructions, 22:31-38

31 "Simon, Simon, behold, Satan has demanded to sift all of you like wheat;

Only Luke reports the following statement from Yeshua. Simon: Grk. Simōn, voc., which almost transliterates the Hebrew name Shimôn ("Shee-mown"), meaning "he has heard." The name "Simōn" does not occur in the LXX at all. In the Tanakh the Heb. name Shimôn appears for the first time as the second son of Jacob and Leah (Gen 29:33) and then the tribe descended from him (Num 1:22-23). His name is translated in the LXX as Sumeōn and in English "Simeon." The apostle's birth name was actually "Simon Barjona" (Heb. bar Yona) (Matt 16:17), which means that Simon's family descended from the prophet Jonah. See the note on "Peter" in verse 8 above.

Simon: Grk. Simōn, voc. Even though Yeshua gave him the name "Peter" (John 1:42) he primarily used "Simon" in directly addressing him (also Matt 16:17; 17:25; Mark 14:37; Luke 7:40; John 21:15-17). The double use of a person's name in direct address occurs in Scripture five other times, all spoken by God or Yeshua: "Abraham, Abraham" (Gen 22:11); "Jacob, Jacob" (Gen 46:2); "Moses, Moses" (Ex 3:4); "Martha, Martha" (Luke 10:41); and "Saul, Saul" (Acts 9:4). God called Samuel's name three times in one evening (1Sam 3:4-8). On each of these occasions the address was followed by a significant revelation.

behold: Grk. idou, aor. imp. See verse 10 above. Satan: Grk. ho Satanas. See verse 3 above. Satan is presented here in his role as a heavenly prosecutor. Bruce explains the nature of Satan's office,

"In the story of Job, for example, where Satan (better, 'the satan') is said to have presented himself at a session of the heavenly court (Job 1:6), the expression means ‘the adversary' or, as we might say, ‘counsel for the prosecution.' This is the regular function of this unpleasant character in the Old Testament. Every court must have a prosecutor, but this prosecutor enjoys his work so much that, when there are not sufficient candidates for prosecution, he goes out of his way to tempt people to go wrong, so that he may have the pleasure of prosecuting them (cf. 1Chr 21:1). His role as tempter is thus secondary to his role as prosecutor." (147)

has demanded: Grk. exaiteō, aor. mid., to ask earnestly, to demand, to request with insistence. The verb occurs only here in the Besekh and reflects bold chutzpah. Many versions insert "permission." to sift: Grk. siniazō (from sinion, "a sieve"), aor. inf., to sift or shake in a sieve. The verb occurs only here in the Besekh. all of you: Grk. humeis, pl. second person pronoun. The plural form shows that the whole group of disciples, not Peter alone, stood in the adversary’s sights. This announcement complements the prediction of Yeshua reported by Matthew and Mark that all the disciples would "fall away" (Matt 26:31; Mark 14:27).

like: Grk. hōs, adv. See verse 26 above. wheat: Grk. ho sitos, edible grain of any kind, although in the Besekh chiefly wheat is inferred, but sometimes barley. The definite article ("the wheat") probably stresses the harvest. Passover was the season of the barley harvest, so barley could be inferred. First-century Jewish farmers used broad, shallow sieves with woven reeds or perforated skins. Grain mixed with chaff was shaken so persistent kernels fell through while lighter husks blew away. Sifting requires repeated agitation, highlighting the prolonged nature of testing believers sometimes endure because of Satan.

32 but I have prayed for you, that your faith may not fail; and you, when you have repented, strengthen your brothers."

but: Grk. de, conj. I: Grk. egō, first person pronoun. The pronoun is emphatic. have prayed: Grk. deomai, aor. pass., direct a request with focus on appeal for assistance, the nature of which is nuanced by the context; ask, beseech, petition, pray, plead, request. for: Grk. peri, prep. with an orientational aspect; in behalf of, about, concerning. you: Grk. su, second person pronoun, referring to Simon. This is the first mention of Yeshua praying to the Father for someone, which personalizes his care for the spiritual welfare of his chief apostle. A little later Yeshua will offer his "high priestly prayer" (John 17), in which he will intercede for all his disciples (John 17:11, 15, 17, 20-21, 24). See the Additional Note below.

that: Grk. hina, conj. See verse 8 above. your: Grk. su. faith: Grk. ho pistis incorporates two primary facets of meaning, (1) constancy in awareness of obligation to others, faithfulness, fidelity; and (2) belief or confidence evoked by another's reputation for trustworthiness, faith trust or confidence in an active sense. The great majority of versions apply the second meaning and translate the noun as "faith." The CJB has "trust." In the LXX pistis translates the Heb. emun word group (SH-529; 530), which essentially means 'faithfulness, fidelity or steadfastness' (BDB 53) and used mainly of men's faithfulness (1Sam 26:23; 2Kgs 12:15; 22:7; Jer 5:1, 3; 7:28; 9:3; Hos 2:20), but also of God's faithfulness (Ps 33:4; Lam 3:23; Hab 2:4). The LXX usage emphasizes that pistis includes the meaning of faithfulness.

may not: Grk. ou, adv. See verse 26 above. fail: Grk. ekleipō, aor. subj., to fail, to cease, come to an end. The subjunctive mood is the mood of probability. This verb is only employed by Luke (also Luke 16:9; 23:45; Heb 1:12). Yeshua prays not only that Simon will maintain his trust in Yeshua but that he will renew his commitment to faithful loyalty. Plummer suggests that the whole of Luke's report tends to mitigate Peter's guilt, by showing how sorely he was tried. and: Grk. kai, conj. you: Grk. su. when: Grk. pote, adv., when, at what time. you have repented: Grk. epistrephō, aor. part., may mean (1) go back to a point, (2) turn about within a space, or (3) change a mode of thinking. The third meaning applies here.

In the spiritual sense the verb describes turning back to God and being transformed. In the LXX epistrephō is generally used to translate Heb. shuv, bring back to mind, to return, turn back, turn around, first in Genesis 8:12 (DNTT 1:354). When used for repentance shuv means to turn away from evil in the sense of renouncing and disowning sin, and to turn toward the good or becoming obedient to God’s will as expressed in the commandments (e.g., 1Kgs 8:33, 35, 47-48; 2Chr 7:14; Isa 30:15; Ezek 18:21; Hos 6:1). The translation of "be converted" in a few versions (BRG, DRA, JUB, KJV) reflects a prejudice that Jews must change religions. At that time, as Stern points out, there was Judaism with Yeshua and Judaism without Yeshua (230).

Yeshua anticipates that Peter will exhibit godly sorrow and return to God's favor. When that happens he needs to reclaim his leadership role. strengthen: Grk. stērizō, aor. imp., cause to be inwardly firm or committed; strengthen, confirm, set fast. your: Grk. su. brothers: pl. of Grk. ho adelphos, lit. "of the same womb," a male sibling; brother. In the apostolic narratives adelphos primarily refers to blood siblings or fellow Israelites by virtue of descent from Jacob. Here the term is used figuratively of fellow disciples.

The other apostles will be spiritually tested and will weep from lamentation and grief (John 16:20). The group could become fragmented and disperse back to their places of lodging (cf. John 20:10). Peter's task will be to keep them together and wait.

Additional Note: The Intercession of Yeshua

The apostle Paul will later stress the intercessory ministry of Yeshua for the body of Messiah (Rom 8:34; 1Tim 2:5) that is the opposite of Satan's work of condemning. By referring to Yeshua's intercession after asserting the intercessory role of the Holy Spirit (Rom 8:26-27) Paul affirms the mutual supporting roles of Son and Spirit. Paul does not address the conundrum of how Yeshua can intercede for millions of people at the same time as the omnipresent Holy Spirit.

Rather, as he will explain later in his letter to the Hebrew people, the intercession of the Son functions as gadol kohen (high priest, Heb 2:17; 7:25-27), which is very different than the Holy Spirit. Yeshua was the perfect atoning sacrifice for our sins and his blood provides perpetual efficacy. Yeshua is effective in his role as High Priest because he understands our spiritual struggles (Heb 4:15). The "high priestly prayer" recorded in John 17 illustrates that he pleads for the development of godly virtues in us, especially faithfulness, sanctification and unity.

33 But Peter said to him, "Lord, I am ready to go with you both to prison and to death!"

Reference: Matthew 26:33; Mark 14:29; John 13:37.

But: Grk. de, conj. Peter said: Grk. legō, aor., lit. "he said." See verse 1 above. to him: Grk. autos, personal pronoun. Lord: Grk. kurios, voc., may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. In the LXX kurios occurs primarily as a substitution for the sacred name YHVH, first in Genesis 2:5. For disciples calling Yeshua kurios was equivalent to using Heb. adōn, which literally means "master by right of possession." By this title disciples recognized his authority over them.

I am: Grk. eimi, pres. See verse 3 above. ready: Grk. hetoimos, adj., being prepared or waiting in readiness. The adjective indicates being ready because the necessary preparations are done, or are sure to happen as needed (HELPS). to go: Grk. poreuomai, pres. mid. inf. See verse 8 above. with: Grk. meta, prep. See verse 11 above. you: Grk. su, second person pronoun. both: Grk. kai, conj. The conjunction is used to connect the two following destinations. to: Grk. eis, prep. See verse 3 above. prison: Grk. phulakē may mean (1) a place for detaining a law-breaker; (2) a sentry station with a contingent of guards; or (3) a period of time for mounting guard, watch. The first meaning applies here.

Among Jews imprisonment for a specified period of time was not prescribed in Jewish law as a form of punishment. The place of confinement was only to keep someone until legal disposition was made of his case. However, imprisonment was practiced under Roman law. and: Grk. kai. to: Grk. eis. death: Grk. thanatos, death in the natural physical sense, extinction of life. The noun is also used figuratively, which may have been Peter's intention here representing extreme danger (cf. Job 10:21; 38:17; Ps 23:4; 44:19; 107:10, 14). Plummer notes that this version of the utterance of self-confidence is less boastful than that reported in Matthew and Mark.

34 And Yeshua said, "I tell you, Peter, a rooster will not crow today until you have denied three times knowing me."

Reference: Matthew 26:34; Mark 14:30-31; John 13:38.

And: Grk. de, conj. Yeshua said: Grk. legō, aor., lit. "he said." See verse 1 above. I tell: Grk. legō, pres. you: Grk. su, second person pronoun. Peter: Grk. Petros, voc. See verse 8 above. This is the one time Yeshua did not address the apostle as "Simon." It was as if he said to the overconfident apostle, "hey rock-man." a rooster: Grk. alektōr, a cock or rooster, a male chicken. The term "rooster" originated in the United States. The rooster is polygamous and guards the general area where his hens are nesting. During the daytime, he usually sits on a high perch, usually 3–5 feet off the ground to serve as a lookout for his flock. He will sound a distinctive alarm call if predators are nearby.

will not: Grk. ou, adv. crow: Grk. phōneō, fut., may mean either (1) to utter a sound designed to attracted attention, cry out or proclaim with emphasis; (2) call to oneself; summon, call for, or invite; or (3) to identify in personal address. The first meaning applies here. The rooster is often portrayed as crowing at the break of dawn but cocks or roosters can crow any time of the day. Yeshua may have alluded the to third watch of the night called "cock-crowing." See the note on Mark 13:35. Mark, writing with vivid immediacy, records a double crow ("before the rooster crows twice…," Mark 14:30), whereas Matthew, Luke, and John compress the detail to a single crow.

today: Grk. sēmeron, adv., now, this day, today. The temporal reference is based on the day having begun at sunset. until: Grk. heōs, adv. See verse 16 above. you have denied: Grk. aparneomai, aor. mid. subj., refuse to recognize or acknowledge; deny, disown, reject, repudiate. three times: Grk. tris (from treis, "three"), adv., three times as in succession, or thrice. knowing: Grk. oida, perf. inf., to have physically seen, hence to know. The perfect form functions as a present (Mounce). The verb is used here in a relational sense. me: Grk. egō, first person pronoun. Plummer notes that both the prediction and the fulfillment are given in all four apostolic narratives.

35 And he said to them, "When I sent you without a money bag and a knapsack and sandals, did you lack anything?" And they said, "Nothing."

Reference: Matthew 10:10; Mark 6:7-13; Luke 9:3; 10:4.

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. The opening clause seems to introduce an abrupt change in subject matter, but in reality it advances the narrative to a point after the completion of the dinner, the departure of Judas, the teaching recorded in John 14−16, and the high priestly prayer (John 17) to provide practical instructions for the future. When: Grk. hote, adv. See verse 14 above. I sent: Grk. apostellō, aor. See verse 8 above. you: Grk. humeis, pl. second person pronoun. Yeshua alludes to the occasion when he sent out the Twelve and the Seventy on a mission to proclaim the good news of the Kingdom and perform healings (Matt 10:5-15; Mark 6:7-13; Luke 9:2-6; 10:1-4).

without: Grk. ater, prep. See verse 6 above. a money bag: Grk. ballantion, a bag used for carrying money; money-bag, pouch or purse. The noun occurs only in Luke (10:4; 12:33; and here), and first in regard to sending the Seventy of which Luke was a member. Matthew's narrative of sending the Twelve does not include the restriction of a "money bag" and Mark's narrative restricts a "money belt" (Grk. chalkos zōnē, Mark 6:8). Luke uses "money" (Grk. argurion, 9:3) in relation to the Twelve. and: Grk. kai. a knapsack: Grk. pēra, a shoulder bag used for carrying provisions; a traveler's bag or a beggar's collecting bag. The term occurs in all three Synoptic Narratives (Matt 10:10; Mark 6:8; Luke 9:3; 10:4).

and: Grk. kai. sandals: pl. of Grk. hupodēma, anything bound under, a sandal (Mounce). The shoe was considered the humblest article of clothing and could be bought cheaply. Two types of shoes existed: slippers of soft leather and the more popular sandals with a hard leather sole. Thongs secured the sandal across the insole and between the toes. Going barefoot was a sign of poverty and reproach. During the first century, Jewish practice forbade the wearing of sandals with multilayered leather soles nailed together, as this was the shoe worn by Roman soldiers (HBD).

did you lack: Grk. hustereō, aor., 2p-pl., be in a relatively deficient or disadvantaged state or condition, be in want. anything: Grk. tis, indefinite pronoun, a certain one, someone, anyone, anything. And: Grk. de, conj. they said: Grk. legō, aor., 3p-pl. Nothing: Grk. outheis, a variant of oudeis, adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. The negation is emphatic. For the initial apostolic ministry Yeshua imposed the restrictions mentioned here without offering any reason, but obviously based on cultural values.

There is no implication that the apostles were without common sense, but following the guidelines would help them identify with the poor (cf. Luke 7:22) and minimize a negative public perception. The restrictions imply that the apostles were to conduct the mission completely dependent on God for their provision. On this occasion Yeshua remarks that the directions were obeyed, and the apostles did not suffer any privations.

36 Then he said to them, "But now, the one having a money bag let him take it, likewise also a knapsack, and the one having none let him sell his cloak and buy a sword.

Then: Grk. de, conj. he said: Grk. legō, aor. See verse 1 above. to them: pl. of Grk. autos, personal pronoun. Yeshua now sanctions what he had previously forbade, again without explanation. But: Grk. alla, conj. See verse 26 above. now: Grk. nun, adv. See verse 18 above. the one: Grk. ho, definite article but used here as a demonstrative pronoun. having: Grk. echō, pres. part., to have, hold or possess with a wide range of application. a money bag: Grk. ballantion. See the previous verse. let him take it: Grk. airō, aor. imp., to cause to move upward, lift up or raise up, and here the verb means to take upon oneself and carry what has been raised.

likewise: Grk. homoiōs, adv., in like manner, similarly. also: Grk. kai, conj. a knapsack: Grk. pēra. See the previous verse. and: Grk. kai. the one: Grk. ho. having: Grk. echō, pres. part. none: Grk. mē, adv., i.e., a money-bag. Since the syntax of "having none" follows the mention of "having" then Plummer argues that the instruction refers to not having a purse rather than not having a sword. This translation occurs in the early English Bibles (1395-1610; Wycliffe, Coverdale, Geneva, Douay-Rheims), and then Young's Literal (1862), the English Revised Version (1881), and Darby Translation (1890), and modern versions of the ASV, RGT and WEB.

let him sell: Grk. pōleō, aor. imp., to barter or sell goods for money. The verb refers to converting a tangible asset into cash. his: Grk. autos. cloak: Grk. ho himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality. The selling of the cloak only makes sense if the disciple has no money and there is a worse condition to be faced than the weather. and: Grk. kai. buy: Grk. agorazō, aor. imp., to buy or purchase, in regard to a commercial transaction. The command is directed to all the apostles. a sword: Grk. machaira refers to a relatively short weapon with a sharp blade. The term is used for a dagger and the Roman short sword.

Yeshua's instruction to buy a sword seems to violate Jewish law which restricted weapons on a feast day: "A man must not go out with a sword, bow, shield, lance, or spear, and if he does go out, he incurs a sin-offering" (Shabbath 6:4). However, the Mishnah indicates that there was a divergence of opinion. Another Sage declared such carrying as an "ornament," and other Sages said such carrying was merely "shameful." There is no intent expressed of instigating an armed rebellion against the Romans. The sword would be purely for self-defense.

Works Cited

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