Luke 22:11

22:11-12 The text does not say whether Jesus exhibited supernatural foreknowledge or whether he had made arrangements for this room ahead of time (see also 19:30-34).

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

Luk 22:11 . οἰκοδεσπότῃ τῆς οἰκίας : a pleonasm = the house-master of the house. Bornemann cites from Greek authors similar redundancies, οἰκοφύλαξ δομῶν , αἰπόλια αἰγῶν , αἰπόλος αἰγῶν , συβόσια συῶν , and from Sept [183] , τὰ βουκόλια τῶν βοῶν (Deu 7:13 ). In the remainder of Luk 22:11 and in Luk 22:12-13 Lk. follows Mk. closely.

[183] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(11) The Master.—Literally, the Teacher—i.e., the Rabbi whom the man acknowledged. The narrative agrees almost verbally with St. Mark’s.

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

11. goodman] See on Luk_12:39.

guestchamber] Kataluma, rendered “inn” in Luk_2:7.

the passover] Although reasons will be given in Excursus V. for the view that this was not the actual Passover, it is clear that our Lord designedly spoke of it as His Passover, and gave it a paschal character. It is possible that Jewish customs unknown to us made it allowable for individuals on special occasions to anticipate the regular passover.

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 he shall show you a large upper room furnished,.... With all things necessary, to eat and drink out of, at the passover;

there make ready. The Ethiopic version adds, "for us", as in Mar 14:15. The Persic version renders it, "there prepare a place"; but this was prepared already; the words design the preparation of the passover, and every thing proper for it.

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

11. τῷ οἰκοδεσπότῃ. See on Luk 12:39.

τῆς οἰκίας. The addition is pleonastic, but shews that the notion of οἰκοδεσπότης was simply that of ‘owner.’ Comp. Act 7:48, οἰκοδομεῖν οἶκον aedificare domum. Joh 12:13, τὰ βαΐα τῶν φοινίκων, ‘the palm-branches of the palms.’ Such expressions are very common in Greek, as in πόλεμον πολεμεῖν &c. See my Brief Greek Syntax, § 312.

τὸ κατάλυμα. Rendered “inn” in Luk 2:7.

τὸ πάσχα. Although reasons will be given in Excursus V. for the view that this was not the actual Passover, it is clear that our Lord designedly spoke of it as His Passover, and gave it a paschal character. It is possible that Jewish customs unknown to us made it allowable for individuals on special occasions to anticipate the regular passover.

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.

11. ἐρειτε. Fut. for imperat. This is more common in prohibitions than in commands (4:12; Act 23:5; Mat 6:5). In the Decalogue. only the positive τίμα τὸν πατέρα has the imperative: the negative commandments have οὐ with the fut. indic. Win. xliii. 5. c, p. 396.

τῷ οἰκοδεσπότῃ τῆς οἰκίας. A pleonasm marking a late stage in the language, in which the meaning of οἰκοδεσπότης has become indefinite: comp. ὐποόδιον τῶν ποδῶν (20:43), συῶν συβόσια, στρατηγὸν τῆς, the Daily Journal, etc. The cogn. accus. (πόλεμον πολεμεῖν, οἰκοδομεῖν οἶκον) is different.

ὁ διδάσκαλος. like ὁ κύριος (19:31), this implies that man knows Jesus. and is perhaps in some degree a disciple.

τὸ κατάλυμα. Not necessarily the same as the ἀνάγαιον (ver. 12). It is possible that Jesus only asked for the large general room on the ground floor (comp. 2:7), but that the man gave Him the best room, reserved for more private uses. above the κατάλυμα. It was a common thing for the inhabitants of Jerusalem to lend a room to pilgrims for the passover, the usual payment being the skin of the paschal lamb and the vessels used at the meal. Mt. alone gives the words ὁ καιρός μου ἐγγύς ἐστιν, which perhaps explains why Jesus is having the paschal meal before the time. Neither here. nor at the supper, is any mention of a lamb: and perhaps there was none. The time for slaughtering had not yet come; and, as Jesus was excommunicated, it is not likely that the priests would have helped His disciples to observe the ritual respecting it. Moreover, there would hardly be time for all this and for the roasting of the lamb. The Last Supper was the inauguration of a new order rather than the completion of an old one; and its significance is enhanced if the central symbol of the old dispensation was absent, when He whom it symbolized was instituting the commemoration of that which the old symbol prefigured. It was on the last great day of the F. of Tabernacles, when the water from Siloam was probably not poured out beside the altar, that Jesus cried, “If any man thirst, let him come unto Me, and drink” (Joh 7:37); and it was when the great lamps were not lit in the Court of the Women, that He said. “I am the Light of the World” (Joh 8:12). From vv. 15-19 it appears that τὸ πάσχα and φάγω refer to the eucharistic bread and wine.

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

Guest - chamber. See on Mr 14:14.

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