Luke 22
The full text of Luke 22 in the Trinity Bible Version — clear modern English, translated from the original Greek. Free to read.
1 Now the Festival of Unleavened Bread, called the Passover, was approaching.
2 And the chief priests and the scribes were looking for a way to kill him, for they feared the people.
3 Then Satan entered into Judas, the one called Iscariot, who was one of the twelve.
4 He went away and discussed with the chief priests and temple officers how he might betray him to them.
5 They were delighted and agreed to give him money.
6 He consented and began looking for an opportunity to betray him to them apart from the crowd.
7 Then the day of Unleavened Bread came, on which the Passover lamb had to be sacrificed.
8 Jesus sent Peter and John, saying, "Go and prepare the Passover for us so that we may eat it."
9 They asked him, "Where do you want us to prepare it?"
10 He said to them, "Listen, when you have entered the city, a man carrying a jar of water will meet you. Follow him into the house he enters.
11 And say to the owner of the house, 'The Teacher says to you: Where is the guest room where I may eat the Passover with my disciples?'
12 He will show you a large, furnished upper room. Make preparations there."
13 They went and found things just as he had told them, and they prepared the Passover.
14 When the hour came, he reclined at the table, and the apostles with him.
15 And he said to them, "I have eagerly desired to eat this Passover with you before I suffer.
16 For I tell you, I will not eat it again until it is fulfilled in the kingdom of God."
17 Then he took a cup, gave thanks, and said, "Take this and divide it among yourselves.
18 For I tell you, from now on I will not drink of the fruit of the vine until the kingdom of God comes."
19 And he took bread, gave thanks, broke it, and gave it to them, saying, "This is my body, which is given for you. Do this in remembrance of me."
20 And likewise the cup after supper, saying, "This cup is the new covenant in my blood, which is poured out for you.
21 But look, the hand of the one who betrays me is with me on the table.
22 For the Son of Man is going as it has been determined, but woe to that man by whom he is betrayed!"
23 And they began to question among themselves which of them it could be who was about to do this.
24 A dispute also arose among them as to which of them was considered to be the greatest.
25 He said to them, "The kings of the Gentiles lord it over them, and those who exercise authority over them call themselves Benefactors.
26 But you are not to be like that. Instead, the greatest among you should become like the youngest, and the one who leads like the one who serves.
27 For who is greater: the one who reclines at table or the one who serves? Is it not the one who reclines? But I am among you as one who serves.
28 You are the ones who have stood by me in my trials.
29 And I confer on you a kingdom, just as my Father conferred one on me,
30 so that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
31 "Simon, Simon, look — Satan has demanded to sift all of you like wheat.
32 But I have prayed for you, that your faith may not fail. And when you have turned back, strengthen your brothers."
33 But he said to him, "Lord, I am ready to go with you both to prison and to death!"
34 He replied, "I tell you, Peter, the rooster will not crow today until you have denied three times that you know me."
35 Then he said to them, "When I sent you out without purse, bag, or sandals, did you lack anything?" They said, "Nothing."
36 He said to them, "But now, the one who has a purse should take it, and likewise a bag. And the one who does not have a sword should sell his cloak and buy one.
37 For I tell you, this Scripture must be fulfilled in me: 'And he was counted among the lawless.' Indeed, what is written about me is reaching its fulfillment."
38 They said, "Lord, look — here are two swords." He said to them, "It is enough."
39 He went out and made his way to the Mount of Olives as was his custom, and the disciples followed him.
40 When he arrived at the place, he said to them, "Pray that you will not fall into temptation."
41 Then he withdrew from them about a stone's throw, knelt down, and prayed,
42 "Father, if you are willing, take this cup from me. Yet not my will, but yours be done."
43 An angel from heaven appeared to him and strengthened him.
44 And being in anguish, he prayed more earnestly, and his sweat became like drops of blood falling to the ground.
45 When he rose from prayer and went to the disciples, he found them sleeping from grief.
46 He said to them, "Why are you sleeping? Get up and pray so that you will not fall into temptation."
47 While he was still speaking, suddenly a crowd appeared, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him.
48 But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"
49 When those around him saw what was about to happen, they said, "Lord, should we strike with the sword?"
50 And one of them struck the servant of the high priest, cutting off his right ear.
51 But Jesus answered and said, "No more of this!" And he touched his ear and healed him.
52 Then Jesus said to the chief priests, temple officers, and elders who had come for him, "Have you come out with swords and clubs as if against a revolutionary?
53 Every day I was with you in the temple, and you did not lay a hand on me. But this is your hour — and the power of darkness."
54 Then they seized him and led him away, bringing him into the house of the high priest. Peter was following at a distance.
55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them.
56 A servant girl saw him sitting in the firelight, stared at him, and said, "This man was with him too."
57 But he denied it, saying, "Woman, I do not know him."
58 A little later, someone else saw him and said, "You are one of them too." But Peter said, "Man, I am not!"
59 About an hour later, another insisted, saying, "Certainly this man was also with him, for he is a Galilean too."
60 But Peter said, "Man, I do not know what you are talking about!" And immediately, while he was still speaking, the rooster crowed.
61 The Lord turned and looked straight at Peter. Then Peter remembered the word of the Lord, how he had said to him, "Before the rooster crows today, you will deny me three times."
62 And he went outside and wept bitterly.
63 The men who were guarding Jesus began mocking and beating him.
64 They blindfolded him and kept asking, "Prophesy! Who hit you?"
65 And they said many other blasphemous things against him.
66 When daybreak came, the council of the elders of the people assembled — both chief priests and scribes — and they led him to their council chamber.
67 They said, "If you are the Messiah, tell us." He said to them, "If I tell you, you will not believe.
68 And if I ask you, you will not answer.
69 But from now on the Son of Man will be seated at the right hand of the power of God."
70 They all said, "Are you then the Son of God?" He said to them, "You say that I am."
71 Then they said, "Why do we need any more testimony? We have heard it ourselves from his own lips!"
Translation notes (33)
- Luke 22:3a Luke uniquely attributes Judas' betrayal to Satan's entry (cf. John 13:27). Connects to 4:13 where Satan departed 'until an opportune time.'
- Luke 22:4a The Greek word stratēgois refers to temple officers or captains, who were part of the temple police force. This detail is unique to Luke's account.
- Luke 22:8a Luke alone names the two disciples as Peter and John, whereas Mark simply says "two of his disciples."
- Luke 22:10a A man carrying water was unusual in that culture, as it was normally women's work. This made him a conspicuous signal, possibly pre-arranged.
- Luke 22:14a The Greek phrase hē hōra, meaning "the hour," is a significant term in the passion narratives, referring to the divinely appointed time for Jesus' suffering.
- Luke 22:15a The Greek phrase epithymia epethymēsa, literally "with desire I have desired," is a Hebraic way of speaking that uses a repeated word to express deep longing.
- Luke 22:16a The Greek phrase heōs hotou plērōthē means "until it is fulfilled," indicating that the Passover finds its completion in the coming kingdom of God, anticipating an end-times meal.
- Luke 22:17a This first cup, which comes before the bread, may correspond to one of the cups used in the Passover seder meal. Luke's order of cup-bread-cup differs from the order found in Mark and Matthew.
- Luke 22:19a The Greek phrase to hyper hymōn didomenon, meaning "being given for you," uses a present participle to emphasize that Jesus' body is currently being given. Some scholars consider verses 19b-20 to be a Western non-interpolation, meaning they were not originally in the text (see the note for verse 20).
- Luke 22:20a There is a debate about whether verses 19b-20 were originally part of Luke's Gospel. Some early manuscripts, such as Codex D and some Old Latin manuscripts, omit these verses, while others, including P75, Aleph, B, and A, include them. The critical Greek text retains the longer text as original, suggesting the shorter text may have resulted from scribal confusion over Luke's unusual cup-bread-cup order.
- Luke 22:22a The Greek phrase kata to hōrismenon means "according to what has been determined or decreed," which expresses the tension between God's divine sovereignty and human responsibility.
- Luke 22:24a Luke places this dispute among the disciples at the Last Supper, whereas in Mark 10:42-45 it occurs on the road. Luke's placement of the event heightens the irony.
- Luke 22:25a The Greek word Euergetai, meaning "Benefactors," was an actual royal title used by Hellenistic kings, such as Ptolemy III Euergetes.
- Luke 22:28a The Greek word peirasmois refers to trials or testings, meaning not merely hardships but specific times of spiritual testing. This connects to Luke 4:13 and the events in Gethsemane.
- Luke 22:29a The Greek word diatithēmai, literally "to covenant" or "to dispose by covenant," shares the same root as diathēkē, meaning "covenant" or "testament." This implies the kingdom is bestowed through a covenant.
- Luke 22:31a The Greek phrase exētēsato hymas, meaning "demanded you" (plural), indicates that Satan's request was for all the disciples, and the "sifting" targeted the entire group, not Simon Peter alone.
- Luke 22:32a The Greek words sou and sy, meaning "you" (singular), show a shift from the plural "you" (hymas) in verse 31, indicating that Jesus' prayer is specifically for Peter. The word epistrepsas means "having turned" or "having returned."
- Luke 22:36a The instruction about swords is debated among scholars, who interpret it as either a literal preparation, an ironic or figurative statement, or a prophetic setup for the fulfillment of verse 37. The context, particularly Jesus' response in verse 38, "It is enough!", suggests he does not intend armed resistance.
- Luke 22:37a Quotes Isa 53:12d LXX. The sword command may serve to cast Jesus as one among 'transgressors' — fulfilling the prophecy.
- Luke 22:38a The Greek phrase hikanon estin, meaning "it is enough" or "it is sufficient," is likely dismissive, meaning "enough of this talk!" rather than a statement that two swords are sufficient for battle.
- Luke 22:42a The Greek phrase ei boulei means 'if you are willing.' This condition in Luke is softer than Mark's 'all things are possible for you,' emphasizing the Father's will.
- Luke 22:43a Verses 43-44 are absent from some early manuscripts (P75, Aleph*, A, B, T, W) but are present in others (Aleph-2, D, L, Theta, family-1, family-13, majority text). The critical Greek text retains these verses within double brackets. While likely an early addition, it is also possible that this is authentic material from Luke that some scribes omitted because they found the portrayal of Jesus' distress theologically problematic.
- Luke 22:44a See the note on verse 43. The Greek phrase hōsei thromboi haimatos means 'like drops/clots of blood.' This is a simile, meaning it describes something like blood, not necessarily actual blood. The medical phenomenon of hematidrosis, or bloody sweat, is documented but rare.
- Luke 22:45a The Greek phrase apo tēs lypēs means 'from grief.' This detail is unique to Luke and provides a sympathetic explanation for why the disciples were sleeping.
- Luke 22:50a Luke specifies that it was the 'right ear' that was cut off. John 18:10 names Peter as the one who struck the servant, Malchus. Luke may have omitted these names to protect the individuals involved.
- Luke 22:51a Only Luke records Jesus healing the ear. The Greek phrase eate heōs toutou literally means 'allow/permit until this,' and its meaning is debated, possibly 'stop, no more!' or 'let them go this far.'
- Luke 22:52a The Greek word lēstēn means 'revolutionary/bandit.' This is the same word used for those crucified with Jesus, implying an armed insurgent rather than a petty thief.
- Luke 22:53a The Greek phrase hē exousia tou skotous means 'the authority/power of darkness.' This refers to Satan's delegated power (compare verse 3), indicating not merely human scheming but a cosmic conflict.
- Luke 22:61a Only Luke records Jesus turning to look at Peter, implying that they were close by and making Peter's denial personally confrontational.
- Luke 22:64a The mockery ironically reverses Jesus' prophetic role, as he had just prophesied Peter's denial, which was fulfilled moments ago.
- Luke 22:66a The Greek phrases to presbyterion tou laou and to synedrion autōn show that Luke distinguishes the body of elders (presbyterion) from their meeting place (synedrion). Luke records the trial occurring at dawn, not at night as in Mark.
- Luke 22:69a Gk. apo tou nyn, from now on — unlike Mark's 'you will see,' Luke's version claims present/immediate enthronement. Alludes to Ps 110:1 and Dan 7:13.
- Luke 22:70a The Greek phrase hymeis legete hoti egō eimi literally means 'you say that I am.' This is an affirmative but indirect response that places the responsibility for the claim back on the questioners.
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