Luke 22:1-27

Luke 22:1-27
Narrative Lectionary 337


Now the festivalI of UnleavenedII Bread, which is called the Passover,III was near.IV 

Notes on verse 1

I “festival” = heorte. This is a holiday or feast.
II “Unleavened” = azumos. 9x in NT. From a (not, without) + zume (yeast in a literal or figurative sense – an influence that grows, but is not easily detected); {perhaps from zeo (to boil, be hot, ferment, bubble, boil, or glow; used figuratively for being fervent or earnest)}. This is unleavened – can refer specifically to the Passover meal. Figuratively, it is sincere or not corrupted.
III “Passover” = pascha. From Aramaic corresponding to Hebrew pesach (Passover or the offering for Passover); from pasach (to stop, pass over, skit over, to spare). This is Passover – used for the feast, the lamb of sacrifice, the day, and the festival itself. This is where the term “paschal” comes from as in the “paschal lamb.”
IV “was near” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.

The chief priestsV and the scribesVI were looking forVII a way to put Jesus to death,VIII for they were afraidIX of the people.X

Notes on verse 2

V “chief priests” = archiereus. From archo (to rule, begin, have first rank or have political power) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.
VI “scribe” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
VII “looking for” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
VIII “put…to death” = anaireo. From ana (up, back, among, again, anew) + haireo (to take, choose, or prefer) {probably related to airo (raise, take up, lift, remove)}. This is to take up or away, which implies taking with violence. So, this is used for murdering, executing, and slaying.
IX “were afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
X “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.

Then SatanXI entered into JudasXII calledXIII Iscariot,XIV

Notes on verse 3a

XI “Satan” = Satanas. From Hebrew satan (adversary, Satan); from satan (to be an adversary, attack, accuse, resist). This is Satan, the adversary, or an adversary.
XII “Judas” = Ioudas. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah or Judas, meaning praised.
XIII “called” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
XIV “Iscariot” = Iskariotes. 11x in NT. From Hebrew probably ish (man, husband); {perhaps from enosh (human, humankind, mortal); from anash (to be frail, feeble)} + qirya (city); {Aramaic corresponding to qiryah (city, building); from qarah (to happen, meet, bring about)}. Iscariot means person from Kerioth.

who was oneXV of the twelve; he went away and conferred with the chief priests and officers of the temple policeXVI about how he might betrayXVII him to them. 

Notes on verses 3b-4

XV “one” = arithmos. Perhaps related to “put…to death” in v2. 18x in NT. Perhaps from airo (see note VIII above). This is a number or group. It is a total taken from adding up. It is the root of the word “arithmetic.”
XVI “officers of the temple police” = strategos. 10x in NT. From stratia (army; used figuratively for large, organized groups like the angels and the hosts of heaven, which is to say the stars); {from the same as strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed)} + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (lead, bring, carry, drive, go)}. This is a military leader, general, military governor, magistrate. It can also be a temple leader such as the Levitical head of the temple guard.
XVII “betray” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.

They were greatly pleasedXVIII and agreedXIX to giveXX him money.XXI 6 So he consentedXXII and began to look for an opportunityXXIII to betray him to them when no crowd was present.

Notes on verses 5-6

XVIII “were greatly pleased” = chairo. From char– (to extend favor, lean towards, be inclined to be favorable towards). This is to rejoice, be glad or cheerful; a greeting. This is the root verb that the Greek word for “grace” comes from (charis).
XIX “agreed” = suntithemi. 4x in NT. From sun (with, together with) + tithemi (to place, lay, set, establish). This is literally to set together – to make an agreement, bargain, stipulate, observe.
XX “give” = didomi. Related to “betray” in v4. See note XVII above.
XXI “money” = argurion. From arguros (silver, whether the metal itself or things made from silver); from argos (shining). This is silver, which implies money – shekel, drachma, etc.
XXII “consented” = exomologeo. 10x in NT. From ek (from, from out of) + homologeo (to agree, speak the same, declare, promise, praise, celebrate; to align with, express the same conclusion, endorse); {from homologos (of one mind); {from homos (the same) + lego (to say, speak, tell)}}. This is agree, consent, or acknowledge. It can also be confess, give thanks, or praise. It includes an open, public, unabashed declaration.
XXIII “opportunity” = eukaria. 2x in NT– both when Judas agrees to betray Jesus (Mt 26:16 & Lk 22:6). From eukairos (timely, suitable; sometimes refers to a holiday); {from eu (good, well done, rightly) + kairos (time, season, occasion; the proper time; not chronological time, but spiritually significant time)}. This is a fitting time or convenient one.

Then came the day of Unleavened Bread, on which the Passover lambXXIV hadXXV to be sacrificed.XXVI 

Notes on verse 7

XXIV “Passover lamb” = pascha. Same as “Passover” in v1. See note III above.
XXV “had” = dei. From deo (to tie, bind, compel; declare unlawful). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
XXVI “sacrificed” = thuo. 14x in NT. This is to rush along, breathe violently. It can also mean to offer sacrifice, specifically by fire (in reference to the blowing smoke).

So Jesus sentXXVII PeterXXVIII and John,XXIX saying,

Notes on verse 8a

XXVII “sent” = apostello. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (to make to stand, stand, place, set up, establish, appoint, stand firm, be steadfast)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
XXVIII “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
XXIX “John” = Ioannes. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (proper name of the God of Israel); {from havah (to become); from hayah (to be, exist, happen)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”

“GoXXX and prepareXXXI the Passover meal for us that we may eatXXXII it.” 

They asked him, “Where do you wantXXXIII us to make preparationsXXXIV for it?” 

Notes on verses 8b-9

XXX “go” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
XXXI “prepare” = hetoimazo. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge). This is to prepare or provide.
XXXII “eat” = phago. This is to eat or figuratively to consume like rust does.
XXXIII “want” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
XXXIV “make preparations” = hetoimazo. Same as “prepare” in v8. See note XXXI above.

10 “Listen,”XXXV he said to them, “when you have entered the city,XXXVI a manXXXVII carryingXXXVIII a jarXXXIX of water will meetXL you;

Notes on verse 10a

XXXV “listen” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
XXXVI “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
XXXVII “man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face). This is human, humankind. Used for all genders.
XXXVIII “carrying” = bastazo. Perhaps from the base of basis (step, hence foot; a pace); from baino (to walk, to go). This is to lift in a literal of figurative sense. It can also mean take up, carry, bear, or remove. Figuratively, it can mean declare, endure, or sustain.
XXXIX “jar” = keramion. 2x in NT. From keramos (a tile made from earth, a roof, awning); from kerannumi (to mix, mingle); from kerao (to mix). This is a pitcher or jar. It shares a root with “ceramic.”
XL “meet” = sunantao. 6x in NT. From sun (with, together with) + antao (to meet with personally) OR from sun (with, together with) + anti (opposite, instead of, against). This is to meet or happen.

followXLI him into the houseXLII he entersXLIII 

Notes on verse 10b

XLI “follow” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
XLII “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
XLIII “enters” = eisporeuomai. Related to “go” in v8. 18x in NT. From eis (to, into, for, among) + poreuomai (see note XXX above). This is to enter or journey in in a literal or figurative sense.

11 and say to the ownerXLIV of the house, ‘The teacherXLV asks you, “Where is the guest room,XLVI where I may eat the Passover with my disciples?”’XLVII 

Notes on verse 11

XLIV “owner” = oikodepotes. Related to “house” in v10. 12x in NT. From oikos (see note XLII above) + despotes (lord, master, despot; authority who has unrestricted power and jurisdiction) + posis (husband). This is the master of the house, head of a family, or the householder.
XLV “teacher” = didaskalos. From didasko (to teach, direct, instruct, or impart knowledge; in the New Testament, almost always used for teaching scripture); from dao (to learn). This is teacher or master.
XLVI “guest room” = kataluma. 3x in NT– 2x of the guest room that Jesus seeks in which to eat his Passover for the Last Supper (Mark 14:14) (Luke 22:11) & 1x of Jesus’ birth story. From kata (down, according to, throughout, by way of) + luo (to loose, release, dissolve, untie; figurative for break or destroy). This is a lodging place, inn, or guest room. Properly, it is a place where one unyokes or unharnesses animals for the purpose of lodging. Alternately, it’s a place to break up a long journey.
XLVII “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.

12 He will showXLVIII you a large room upstairs,XLIX already furnished.L Make preparations for us there.” 13 So they went and foundLI everything as he had told them; and they prepared the Passover meal.LII

Notes on verses 12-13

XLVIII “show” = deiknumi. This is to show in a literal or figurative sense so it can be to teach, bring, or point out.
XLIX “room upstairs” = anogeon. 2x in NT. From anagaion (second floor, over the ground); {from ana (up, back, again, among, between, anew) + ge (earth, land, soil, region, country, the inhabitants of an area)}. This is an upper room on the second floor. It could also be a dome or balcony.
L “furnished” = stronnuo. Perhaps related to “officers of the temple police” in v4. 6x in NT. See note XVI above.
LI “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
LII “Passover meal” = pascha. Same as “Passover” in v1. See note III above.

14 When the hourLIII came,LIV he took his place at the table,LV and the apostlesLVI with him. 

Notes on verse 14

LIII “hour” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
LIV “came” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
LV “took his place at the table” = anapipto. 12x in NT. From ana (up, again, back, among, anew) + pipto (to fall literally or figuratively). This is to fall back, recline, lie down. One reclined at the dinner table.
LVI “apostles” = apostolos. Related to “sent” in v8. From apostello (see note XXVII above). This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.

15 He said to them, “I have eagerlyLVII desiredLVIII to eat this Passover with you before I suffer;LIX 

Notes on verse 15

LVII “eagerly” = epithumia. Perhaps related to “sacrificed” in v7. From epithmueo (long for, set one’s heart on, yearn, desire); {from epi (on, upon, at, what is fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (see note XXVI above)}}. This is desire, a longing built on passionate emotion or urges. This can be a positive or a negative passion (lust or eagerness).
LVIII “desired” = epithumeo. Perhaps related to “sacrificed in v7 & related to “eagerly” in v15. See note LVII above.
LIX “suffer” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.

16 for I tell you, I will not eat it until it is fulfilledLX in the kingdomLXI of God.”LXII 

Notes on verse 16

LX “fulfilled” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
LXI “kingdom” = basileia. Related to “carrying” in v10. From basileus (king, emperor, sovereign); probably from basis (see note XXXVIII above). This is kingdom, rule, authority, sovereignty, royalty, a realm.
LXII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

17 Then he tookLXIII a cup,LXIV and after giving thanksLXV he said, “TakeLXVI this and divideLXVII it among yourselves; 

Notes on verse 17

LXIII “took” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
LXIV “cup” = poterion. From pino (to drink literally or figuratively). This is a drinking vessel. Figuratively, it can refer to one’s lot, to fate, or to what God has in store for you.
LXV “giving thanks” = eucharisteo. Related to “opportunity” in v6 & “were greatly pleased” in v5. From eu (see note XXIII above) + charis (grace, kindness, favor, gratitude, thanks; being inclined to or favorable towards – leaning towards someone to share some good or benefit; literal, figurative, or spiritual; grace as abstract concept, manner, or action); {from chairo (see note XVIII above). This is giving thanks, being thankful. It is a recognition that God’s grace is good and actively showing gratitude. It can also be used for saying grace before eating. This is where “eucharist” comes from.
LXVI “take” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
LXVII “divide” = diamerizo. 12x in NT. From dia (through, across to the other side, thoroughly) + merizo (to divide, part, share, distribute, assign; figuratively, to differ); {from meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment)}. This is to divide up, distribute, or share. Figuratively, it can mean dissension.

18 for I tell you that from now on I will not drinkLXVIII of the fruitLXIX of the vineLXX until the kingdom of God comes.” 

Notes on verse 18

LXVIII “drink” = pino. Related to “cup” in v17. See note LXIV above.
LXIX “fruit” = gennema. Related to “came” in v14. 8x in NT. From gennao (to beget, give birth to, or bring forth; properly, procreation by the father, but used of the mother by extension; figuratively, to regenerate); from genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note LIV above). This is offspring, child, fruit, brood, or produce in a literal or figurative sense.
LXX “vine” = ampelos. 9x in NT. Perhaps from the base of amphoteros (both, all); {from amphi (around) + halon (the threshing floor where grain is rolled to separate from the chaff); {from halos (threshing floor); probably from helisso (to roll up, coil, wrap)}}. This is vine or grapevine as that which coils around.

19 Then he took a loaf of bread,LXXI and when he had given thanks, he brokeLXXII it and gave it to them, saying, “This is my body,LXXIII which is given for you. DoLXXIV this in remembranceLXXV of me.” 

Notes on verse 19

LXXI “bread” = artos. Perhaps related to “put…to death” in v2 & “one” in v3. Perhaps from airo (see note VIII above). This is bread or a loaf. It is a loaf as raised.
LXXII “broke” = klao. 14x in NT. This is to break, to break in pieces as one breaks bread.
LXXIII “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
LXXIV “do” = poieo. This is to make, do, act, construct, abide, or cause.
LXXV “remembrance” = anamnesis. 4x in NT. From anamimnesko (to remind, admonish; to follow the path of memory); {from ana (up, again, among, anew) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure)}}. This is intentional remembering to re-experience the effect of the event. It is active, motivated as a memorial.

20 And he did the same with the cup after supper,LXXVI saying, “This cup that is poured outLXXVII for you is the newLXXVIII covenantLXXIX in my blood.LXXX 

Notes on verse 20

LXXVI “supper” = deipneo. 4x in NT. From deipnon (a dinner or a feast – a meal in the afternoon or, more commonly, the evening); from the same as dapane (cost or expense); from dapto (to devour). This is to eat the main, evening meal.
LXXVII “poured out” = ekcheo. From ek (from, from out of) + cheo (to pour). This is something poured out in a liberal fashion. So, it is gushing, spilling, or shedding.
LXXVIII “new” = kainos. This is not new as in new versus old. This is new in the sense of novel, innovative, or fresh.
LXXIX “covenant” = diatheke. Related to “agreed” in v5. From diatithemi (to place separately – to make a will or covenant; this is arranging ahead of time how things will be accomplished); {from dia (through, because of, across, thoroughly) + tithemi (see note XIX above). This is a will, covenant, contract, or agreement.
LXXX “blood” = haima. This is blood in a literal sense as bloodshed. Figuratively, it can also be used to refer to wine or to kinship (being related).

21 But see,LXXXI the one who betrays me is with me, and his handLXXXII is on the table.LXXXIII 

Notes on verse 21

LXXXI “see” = idou. Same as “listen” in v10. See note XXXV above.
LXXXII “hand” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
LXXXIII “table” = trapeza. 15x in NT. Probably from tessares (four; figuratively, can mean total inclusion or universality) + peze (by foot or land) or pezos (by foot or land); {from pous (foot)}. This is a table – whether for eating or conducting business. Literally, four feet. This is where the word “trapeze” comes from.

22 For the SonLXXXIV of ManLXXXV is going as it has been determined,LXXXVI but woeLXXXVII to that oneLXXXVIII by whom he is betrayed!” 

Notes on verse 22

LXXXIV {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
LXXXV “Man” = anthropos. Same as “man” in v10. See note XXXVII above.
LXXXVI “determined” = horizo. 8x in NT. From the same as horion (boundary, territory); from horos (limit, boundary). This is to determine, set boundaries, appoint, designate, pre-determined. Literally, this is setting horizons.
LXXXVII “woe” = ouai. This is alas or woe to show grief or to denounce something.
LXXXVIII “one” = anthropos. Same as “man” in v10. See note XXXVII above.

23 Then they beganLXXXIX to askXC one another which one of them it could be who wouldXCI doXCII this.

Notes on verse 23

LXXXIX “began” = archomai. Related to “chief priests” in v2. From archo (see note V above). This is to begin or rule.
XC “ask” = suzeteo. Related to “looking for” in v2. 10x in NT. From sun (with, together with) + zeteo (see note VII above). This is to seek together so a joint investigation, to argue, discuss, or debate.
XCI “would” = mello. Perhaps from melo (something that one is worried or concerned about, something one pays attention to or thinks about). Properly, this is ready, about to happen, to intend, delay, or linger. This is just on the point of acting.
XCII “do” = prasso.  This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.

24 A disputeXCIII also aroseXCIV among them as to which one of them was to be regardedXCV as the greatest. 

Notes on verse 24

XCIII “dispute” = philoneikia. 1x in NT. From philoneikos (contentious, one who loves to dispute); {from philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + neikos (strife, quarrel); {probably akin to nikos (victory, triumph – especially a conquest); from nike (victory, conquest; figurative for what makes one successful)}}}. This is one who loves to dispute, quarrelsomeness.
XCIV “arose” = ginomai. Same as “came” in v14. See note LIV above.
XCV “regarded” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”

25 But he said to them, “The kingsXCVI of the GentilesXCVII lord it overXCVIII them; and those in authority overXCIX them are called benefactors.C 

Notes on verse 25

XCVI “kings” = basileus. Related to “carrying” in v10 & “kingdom” in v16. See note LXI above.
XCVII “Gentiles” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.
XCVIII “lord…over” = kurieuo. 7x in NT. From kurios (a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord); from kuros (authority, supremacy). This is to be lord of, rule, lord over.
XCIX “in authority over” = exousiazo. 4x in NT. From exousia (power to act or weight; denotes moral authority or influence; can mean domain, liberty, freedom, capacity, mastery, right, force, or strength); {from exesti (to be permitted or lawful); {from ek (out, out of) + eimi (to be, exist)}} This is to have authority over, wield power, have control, be authorized to act.
C “benefactors” = euergetes. Related to “opportunity” in v6 & “giving thanks” in v17. 1x in NT. From eu (see note XXIII above) + the same as ergon (word, task, action, employment); {from ergo (to work, accomplish) or from erdo (to do)}. This is someone who does good, a philanthropist or benefactor.

26 But not so with you; rather the greatest among you must becomeCI like the youngest,CII and the leaderCIII like one who serves.CIV 27 For who is greater, the one who is at the tableCV or the one who serves? Is it not the one at the table? But I am among you as one who serves.

Notes on verses 26-27

CI “become” = ginomai. Same as “came” in v14. See note LIV above.
CII “youngest” = neos. This is young, new, fresh, or youthful. This is brand new as opposed to novel (which is kainos in Greek).
CIII “leader” = hegeomai. Related to “officers of the temple police” in v4. See note XVI above.
CIV “serves” = diakoneo. From diakonos (servant, minister, waiter, or attendant; a person who performs a service, including religious service); {perhaps from dia (through, across to the other side, thoroughly) + konis (dust) OR from dioko (to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute); {related to dio (put to flight)}}. This is to wait at table, to serve generally, to minister or administer, to be in the office of deacon. To wait on someone as a slave, friend, or host.
CV “is at the table” = anakeimai. 14x in NT. From ana (up, again, back, among, between, anew) + keimai (to lie, recline, be set, appointed, destined; to lie down literally or figuratively). This is to recline, particularly as one does for dinner. It can also be reclining as a corpse.

Image credit: “The Last Supper” by James Tissot.

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