Luke 22

Passover lamb
This is the Greek word πάσχα (pascha), which is a Greek transliteration of the Hebrew word פֶּסַח (pesach; “Passover”). Depending on context, this can refer to the Passover festival (e.g., Matt 26:2), the Passover meal (e.g., Matt 26:19), or even the Passover lamb (as it does here; also cf. 1 Cor 5:7b).

Passover
Refer to the discussion on verse 7 above.

Behold
This Greek interjection ἰδοὺ (idou; “behold”) functions to arrest the attention of the reader and alert that something of great importance is about to occur. Thus, it is included in the translation.

Passover
Refer to the discussion on verse 7 above.

with Me
While some translations have something like “with Mine” here, taking the genitive ἐμοῦ (emou) with the sense of possession, the phrase μετʼ ἐμοῦ (met emou) can more simply be taken as “with Me.” This is the normal function of the preposition μετά (meta) followed by a word in the genitive case (cf. Luke 1:28, 66; 5:34; esp. 11:23). Thus, the best rendering here is simply “with Me.” This phrasing helps to stress the irony of Judas’ posture here. Judas’ hand is with Jesus in fellowship around this table, but Jesus knows this is the same hand that will betray Him unto death.

rather
“Rather” translates the Greek adversative particle ἀλλά (alla), which is a strong adversative often meaning something like “on the contrary.” It is translated as “rather” here to capture the idea in a single word and to rightly distinguish it from the weaker adversative δέ (de; “but”) used earlier in the verse. In stark contrast to the overbearing rulership of the kings of the Gentiles, greatness in God’s eyes belongs to those who humble themselves to the lowest position.

granted
Not only does the order of these clauses reflect that of the Greek, but also the translation “granted” accurately captures the simple aorist tense of the Greek verb διατίθημι (diatithēmi), as opposed to “has granted.” Were the verb to appear in the perfect tense, the rhetoric would place greater focus on the resultant state of the act, whereas the simple aorist tense puts emphasis on the action of granting itself. As such, it strengthens the parallel focus on the action of Jesus granting a kingdom to His disciples.

demanded
The translation “demanded” excludes the unnecessary italicized addition of “permission” here since the object of Satan’s demand is not permission but the action “to sift.” This translation places proper emphasis back on the ‘sifting’ action rather than unduly on the request itself.

all of you
The phrase “all of you” captures the plural pronoun ὑμᾶς (hymas). As such, it shows that Jesus is not simply referring to Peter, but to all of His disciples. This explains why, in verse 32, Jesus tells Peter “strengthen your brothers” after he repents.

returned
“Returned” captures the idea of Peter’s repentance and restoration better than “turn,” since the verb ἐπιστρέφω (epistrephō) often refers to “turning back” or “turning around” (cf. Luke 17:4, 31).

did you lack anything
The Greek question μή τινος ὑστερήσατε (mē tinos husterēsate), beginning with the negative particle μή (mē) expects a negative answer (hence the next sentence). As such, it can be translated simply as it appears here.

Not a thing
The translation “Not a thing” represents the single Greek word οὐδείς (oudeis), which most literally means “not one.” Thus, the most accurate English rendering of this idea for this context is “not a thing.” With God’s sovereign provision, there was not even one thing that the disciples lacked as they ministered in Jesus’ name. However, this easy experience is mentioned for the purpose of contrast as Jesus prepares them for more difficult ministry going forward.

should sell
The translation “should sell” brings out the imperative mood of the Greek verb ἀγοράζω (agorazō). This carries the force of a command more than a suggestion. Jesus is saying that a sword is not merely an optional item they ‘can’ have, but a necessary item they ‘should’ have, and thus, it is worth selling one’s garment to obtain one.

garment
The Greek term ἱμάτιον (himation) is consistently translated as “garment” (cf. Matt 5:40; 9:20; 24:18; Luke 7:25; John 13:12; Acts 7:58; etc.). While the term can be used to refer to something distinguishable from inner garments (cf. Matt 5:40; John 19:23), the term can also refer to the entire outfit, not just the outermost “coat” (cf. Matt 26:65; 27:35 with John 19:23–24). For that reason, the translation simply says “garments,” with the context being used to clarify what nuance is intended.

completed…completion
Greek terms with the root τελ (tel) can be translated with various nuances. The root often refers to an end of some kind, whether mentioned in a verbal action or stated in a simple noun. The root is often translated as “finished” (cf. Luke 2:39, 43; 4:2; 12:50; 13:32), and while several translations render it as “accomplished,” the term “completed” better clarifies how this is the fulfillment of a plan, and not merely the accomplishment of an act. Additionally, while some might translate this as “fulfilled,” the language of fulfillment has been reserved for the Greek term πληρόω (plēroō), which refers to making something full (cf. Luke 4:21; 21:24; 22:16). In contrast to the idea of fullness, completion conveys a stronger sense of finality and culmination. Luke could have used the term πληρόω (plēroō) here, but the τελ (tel) root better communicates how Jesus prepares His disciples to live in light of His life coming to a dramatic close.

went
“Went” translates the Greek verb πορεὐω (poreuō), which is simply a general verb to describe ‘going’ or ‘walking’ somewhere. Thus, “went” is more accurate to the text than a specific word like “proceeded.”

coming ahead of
“Coming ahead of” gives a more literal translation of the Greek verb προέρχομαι (proerchomai), which is constructed from the verb “come” (έρχομαι; erchomai) and the preposition “before” (πρό; pro). This helps readers to understand the consistent language of “coming” as Jesus soon questions why they have “come out” in this manner (same verbal root, v. 52).

as against a robber
The phrase “as against a robber” is a change from the NASB translation “as you would against a robber.” The words “you would” do not appear in the Greek text (Ὡς ἐπὶ λῃστὴν; hōs epi lēstēn) so they are not included in the translation here. This helps to provide a clearer window to the Greek text without compromising the clear meaning of Jesus’ inference here.

stretch out…against
The language of “stretching out one’s hands” reflects the consistent translation of the Greek verb ἐξετείνατε (exeteinate; cf. Luke 5:13; 6:10). Also, the translation “against” better reflects the antagonistic nuance given to the preposition ἐπί (epi), which carries the same nuance twice in the previous verse.

too
“Too” gives a consistent translation to the additive conjunction καί (kai) in this context of accusations (see also vv. 56 and 58). As such, the accuser is adding significant pressure upon Peter by tying him together so tightly with Jesus and the other disciples.

while they beat Him
“While they beat Him” captures the present tense participle of δέρω (derō), which portrays an action as simultaneous to the main verb (“mocking”). Grammatically, the primary idea that Luke highlights is their mocking, and such an idea is then modified and enhanced for readers by the two present participles that refer to holding and beating, respectively.

And as the day came
Several translations present this as “When day came,” but the translation “And as the day came” is a more literal rendering of the Greek phrase Καὶ ὡς ἐγένετο ἡμέρα (kai hōs egeneto hēmera). The conjunctive “And” helps to connect this passage to the previous one, and the use of “as” better helps to convey how the Sanhedrin convened simultaneously with daybreak, rather than after it. Together, these elements give a greater sense of the story’s continuity as the abuses against Jesus continue.

You yourselves
This translation reflects Jesus’ double use of the 2nd person plural ending in ὑμεῖς λέγετε (hymeis legete). While Jesus distances Himself from the accusation of the Sanhedrin, He does not deny it. Instead, He turns the focus to what they have said. The fact that Jesus is merely calling attention to their words adds a great deal of irony to the text, since in verse 71 they condemn Him for what came out of “His own mouth.” Taking Jesus’ statement here into account, then, readers can see that the Sanhedrin condemn the very One they call the Son of God (cf. Luke 20:14).