Luke 22:10

22:10 A man carrying a pitcher of water would have been an unusual sight, because women normally carried the water.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

when ye are entered the city--He Himself probably stayed at Bethany during the day.

there shall a man, &c.--(See on Luk 19:29-32).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(10) A man . . . bearing a pitcher of water.—The signal is one of the details common to St. Mark and St. Luke. (See Note on Mar_14:13.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. a man...bearing a pitcher of water] A very unusual sight in the East, where the water is drawn by women. He must probably have been the slave of one who was an open or secret disciple; unless we have here a reference to the Jewish custom of the master of a house himself drawing the water with which the unleavened bread was kneaded on Nisan 13. If so the “man bearing a pitcher of water” may have even been the Evangelist St Mark, in the house of whose mother, and probably in the very upper room where the Last Supper was held, the disciples used at first to meet (Act_12:12). The mysteriousness of the sign was perhaps intended to baffle, as long as was needful, the machinations of Judas.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And ye shall say unto the goodman of the house,.... The master of it; for the man bearing the pitcher of water seems to be a servant only:

the master saith unto thee: by these his two disciples, Peter and John; it looks as if the word "master", as peculiar to Christ, and by way of eminency belonging to him, Mat 23:10 was well known to those who believed, and were followers of him, as the man of this house might be; see Joh 11:28. The Syriac and Persic versions read, "our master saith", and leave out the other phrase, to thee:

where is the guest chamber; or dining room: the word properly signifies an inn, or place to wait at; so called, from travellers unloosing their burdens there, either from themselves, or their beasts; the Arabic version renders it, "the place of my rest": a place for refreshment and feasting:

where I shall eat the passover with my disciples? who were a sufficient number to eat the passover lamb by themselves; See Gill on Mat 26:18.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.

Ver. 10. See Mat 26:17-18, &c.; Mar 14:12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

10. A man bearing a pitcher—Doubtless a servant coming with water from the western part of the city as the apostles entered the eastern part.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he said unto them, Behold, when ye are entered into the city, there shall a man meet you. The name of the man who should meet them was omitted purposely, think Theophylact and others, lest the place of meeting should be prematurely known to Judas. Bearing a pitcher of water. This would be an unusual sight in an Oriental city, where the water is drawn by women. It is probable that the "man" whom the Master foretold John and Peter would meet, was the master of the house, who, according to the Jewish custom on the 13th of Nisan, before the stars appeared in the heavens, had himself to go to the public fountain to draw the water with which the unleavened bread for the Passover Feast was kneaded.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He answered them

"Jesus answered Peter and John"

Listen

Jesus used this word to tell them to pay close attention and to do exactly what he tells them.

a man bearing a pitcher of water will meet you

"you will see a man carrying a pitcher of water"

bearing a pitcher of water

"carrying a jar with water in it." He probably would be carrying the jar on his shoulder.

Follow him into the house

"Follow him, and go into the house"

The Teacher says to you, "Where is the guest room ... disciples?"

The quote beginning with "Where is the guest room" is a direct quote of what Jesus, the teacher, wants to say to the master of his house. It can be translated as an indirect quotation. AT: "Our teacher asks where the guest room is in which he will eat the Passover with his disciples." or "Our teacher says to show us the guest room where he will eat the Passover with us and the rest of his disciples." (See: Direct and Indirect Quotations)

The Teacher

This refers to Jesus.

eat the Passover

"eat the Passover meal"

translationWords

lord

teacher

Passover

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. ἄνθρωπος κεράμιον ὕδατος βαστάζων. A very unusual sight in the East, where the water is drawn by women. He must probably have been the slave of one who was an open or secret disciple; unless we have here a reference to the Jewish custom of the master of a house himself drawing the water with which the unleavened bread was kneaded on Nisan 13. If so the “man bearing a pitcher of water” may have even been the Evangelist St Mark, in the house of whose mother, and probably in the very upper room where the Last Supper was held, the disciples used at first to meet (Act 12:12). The mysteriousness of the sign was perhaps intended to baffle, as long as was needful, the machinations of Judas.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] There can, I think, be no question that this direction was given in superhuman foresight, just as that in ch. 19:30: see also 1Sa 10:2-8, and Mat 17:27. This person carrying water would probably be a slave, and the time, towards evening, the usual hour of fetching in water.

11,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. The care with which Jesus avoids an open statement to all the disciples as to the place ordained for the supper may be explained in the same way. Until His hour is come Judas must be prevented from executing his project: and no miracle is wrought, where ordinary precautions suffice. In what follows Lk. and Mk. are almost identical: Mt. is more brief.

Evidently the ἄνθρωπος is not the head of the household, but a servant or slave: the carrying of water was specially the work of slaves or of women (Deu 29:11; Jos 9:21-27; Gen 24:11; Joh 4:7). The head of the house is in the house (vv. 10, 11). The suggestion, therefore, that this is the master of the house drawing the water for making the bread, according to Custom, on the 13th of Nisan, falls to the ground. This incident gives no help in deciding between the 13th and the 14th., The water was more probably for washing the hands before the evening With κεράμιον ὕδατος comp. ἀλάβαστρον μύρου (7:37). As in the case of the colt (19:30), we are uncertain whether this is a case of supernatural knowledge, or of previous arrangement,, but in both cases prophetic prescience seems to be implied.

For amphoram aquæ portans (Vulg.) bajulans bascellum (vascellam) aquæ (d).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A man - pitcher. See on Mr 14:13.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.