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Luke 22:7 [study!]

American Standard Version (ASV 1901) [2]
— And the day of unleavened bread came, on which the passover must be sacrificed.
King James Version (KJV 1769)
— Then came the day of unleavened bread, when the passover must be killed.
New American Standard Bible (NASB ©1995)
— Then came the [first] day of Unleavened Bread on which the Passover [lamb] had to be sacrificed.
Webster's Revision of the KJB (WEB 1833)
— Then came the day of unleavened bread, when the passover must be killed.
Darby's Translation (DBY 1890)
— And the day of unleavened bread came, in which the passover was to be killed.
Rotherham's Emphasized Bible (EBR 1902)
— Now the day of the unleavened bread a came,—on which it was needful to be sacrificing the passover.
Young's Literal Translation (YLT 1898)
— And the day of the unleavened food came, in which it was behoving the passover to be sacrificed,
Douay-Rheims Challoner Revision (DR 1750)
— And the day of the unleavened bread came, on which it was necessary that the pasch should be killed.
Original King James Bible (AV 1611) [2]
— Then came the day of vnleauened bread, when the Passeouer must be killed.
John Etheridge Peshitta-Aramaic NT (1849)
— And the day of unleavened bread came, on which it was the custom to slay the petscha.
James Murdock Peshitta-Aramaic NT (1852)
— And the day of unleavened cakes arrived, on which it was customary for the passover to be slain.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
Then 1161
{1161} Prime
A primary particle (adversative or continuative); but, and, etc.
came 2064
{2064} Prime
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
day 2250
{2250} Prime
Feminine (with G5610 implied) of a derivative of ἧμαι [[hemai]] (to sit; akin to the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively a period (always defined more or less clearly by the context).
of unleavened bread, 106
{0106} Prime
From G0001 (as a negative particle) and G2219; unleavened, that is, (figuratively) uncorrupted; (in the neuter plural) specifically (by implication) the Passover week.
when 1722
{1722} Prime
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
{3739} Prime
Probably a primary word (or perhaps a form of the article G3588); the relative (sometimes demonstrative) pronoun, who, which, what, that.
the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
passover 3957
{3957} Prime
Of Chaldee origin (compare [H6453]); the Passover (the meal, the day, the festival or the special sacrifices connected with it).
must 1163
{1163} Prime
Third person singular active present of G1210; also δεόν [[deon]], {deh-on'}; which is neuter active participle of the same; both used impersonally; it is (was, etc.) necessary (as binding).
<5713> Grammar
Tense - Imperfect (See G5775)
Voice - No Voice Stated (See G5799)
Mood - Indicative (See G5791)
Count - 532
be killed. 2380
{2380} Prime
A primary verb; properly to rush (breathe hard, blow, smoke), that is, (by implication) to sacrifice (properly by fire, but generally); by extension to immolate (slaughter for any purpose).
<5745> Grammar
Tense - Present (See G5774)
Voice - Passive (See G5786)
Mood - Infinitive (See G5795)
Count - 105
Jamieson-Fausset-Brown Commentary

Luke 22:7

_ _ Luke 22:7-38. Last Passover — Institution of the Supper — Discourse at the table.

_ _ the day of unleavened bread — strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.

Matthew Henry's Commentary

Luke 22:7-20

_ _ What a hopeful prospect had we of Christ's doing a great deal of good by his preaching in the temple during the feast of unleavened bread, which continued seven days, when the people were every morning, and early in the morning, so attentive to hear him! But here is a stop put to it. He must enter upon work of another kind; in this, however, he shall do more good than in the other, for neither Christ's nor his church's suffering days are their idle empty days. Now here we have,

_ _ I. The preparation that was made for Christ's eating the passover with his disciples, upon the very day of unleavened bread, when the passover must be killed according to the law, Luke 22:7. Christ was made under the law, and observed the ordinances of it, particularly that of the passover, to teach us in like manner to observe his gospel institutions, particularly that of the Lord's supper, and not to neglect them. It is probable that he went to the temple to preach in the morning, when he sent Peter and John another way into the city to prepare the passover. Those who have attendants about them, to do their secular business for them in a great measure, must not think that this allows them to be idle; it engages them to employ themselves more in spiritual business, or service to the public. He directed those whom he employed whither they should go (Luke 22:9, Luke 22:10): they must follow a man bearing a pitcher of water, and he must be their guide to the house. Christ could have described the house to them; probably it was a house they knew, and he might have said no more than, Go to such a one's house, or to a house in such a street, with such a sign, etc. But he directed them thus, to teach them to depend upon the conduct of Providence, and to follow that, step by step. They went, not knowing whither they went, nor whom they followed. Being come to the house, they must desire the master of the house to show them a room (Luke 22:11), and he will readily do it, Luke 22:12. Whether it was a friend's house or a public house does not appear; but the disciples found their guide, and the house, and the room, just as he had said to them (Luke 22:13); for they need not fear a disappointment who go upon Christ's word; according to the orders given them, they got every thing in readiness for the passover, Luke 22:11.

_ _ II. The solemnizing of the passover, according to the law. When the hour was come that they should go to supper he sat down, probably at the head-end of the table, and the twelve apostles with him, Judas not excepted; for it is possible that those whose hearts are filled with Satan, and all manner of wickedness, may yet continue a plausible profession of religion, and be found in the performance of its external services; and while it is in the heart, and does not break out into any thing scandalous, such cannot be denied the external privileges of their external profession. Though Judas has already been guilty of an overt act of treason, yet, it not being publicly known, Christ admits him to sit down with the rest at the passover. Now observe,

_ _ 1. How Christ bids this passover welcome, to teach us in like manner to welcome his passover, the Lord's supper, and to come to it with an appetite (Luke 22:15): “With desire I have desired, I have most earnestly desired, to eat this passover with you before I suffer.” He knew it was to be the prologue to his sufferings, and therefore he desired it, because it was in order to his Father's glory and man's redemption. He delighted to do even this part of the will of God concerning him as Mediator. Shall we be backward to any service for him who was so forward in the work of our salvation? See the love he had to his disciples; he desired to eat it with them, that he and they might have a little time together, themselves, and none besides, for private conversation, which they could not have in Jerusalem but upon this occasion. He was now about to leave them, but was very desirous to eat this passover with them before he suffered, as if the comfort of that would carry him the more cheerfully through his sufferings, and make them the easier to him. Note, Our gospel passover, eaten by faith with Jesus Christ, will be an excellent preparation for sufferings, and trials, and death itself.

_ _ 2. How Christ in it takes his leave of all passovers, thereby signifying his abrogating all the ordinances of the ceremonial law, of which that of the passover was one of the earliest and one of the most eminent (Luke 22:16): “I will not any more eat thereof, nor shall it by any more celebrated by my disciples, until it be fulfilled in the kingdom of God.” (1.) It was fulfilled when Christ our Passover was sacrificed for us, 1 Corinthians 5:7. And therefore that type and shadow was laid aside, because now in the kingdom of God the substance was come, which superseded it. (2.) It was fulfilled in the Lord's supper, an ordinance of the gospel kingdom, in which the passover had its accomplishment, and which the disciples, after the pouring out of the Spirit, did frequently celebrate, as we find Acts 2:42, Acts 2:46. They ate of it, and Christ might be said to eat with them, because of the spiritual communion they had with him in that ordinance. He is said to sup with them and they with him, Revelation 3:20. But, (3.) The complete accomplishment of that commemoration of liberty will be in the kingdom of glory, when all God's spiritual Israel shall be released from the bondage of death and sin, and be put in possession of the land of promise. What he had said of his eating of the paschal lamb, he repeats concerning his drinking of the passover wine, the cup of blessing, or of thanksgiving, in which all the company pledged the Master of the feast, at the close of the passover supper. This cup he took, according to the custom, and gave thanks for the deliverance of Israel out of Egypt, and the preservation of their first-born, and then said, Take this, and divide it among yourselves, Luke 22:17. This is not said afterwards of the sacramental cup, which being probably of much more weight and value, being the New Testament in his blood, he might give into every one's hand, to teach them to make a particular application of it to their own souls; but, as for the paschal cup which is to be abolished, it is enough to say, “Take it, and divide it among yourselves, do what you will with it, for we shall have no more occasion for it, Luke 22:18. I will not drink of the fruit of the vine any more, I will not have it any more drank of, till the kingdom of God shall come, till the Spirit be poured out, and then you shall in the Lord's supper commemorate a much more glorious redemption, of which both the deliverance out of Egypt and the passover commemoration of it were types and figures. The kingdom of God is now so near being set up that you will not need to eat or drink any more till it comes.” Christ dying next day opened it. As Christ with a great deal of pleasure took leave of all the legal feasts (which fell of course with the passover) for the evangelical ones, both spiritual and sacramental; so may good Christians, when they are called to remove from the church militant to that which is triumphant, cheerfully exchange even their spiritual repasts, much more their sacramental ones, for the eternal feast.

_ _ III. The institution of the Lord's supper, Luke 22:19, Luke 22:20. The passover and the deliverance out of Egypt were typical and prophetic signs of a Christ to come, who should by dying deliver us from sin and death, and the tyranny of Satan; but they shall no more say, The Lord liveth, that brought us up out of the land of Egypt; a much greater deliverance shall eclipse the lustre of that, and therefore the Lord's supper is instituted to be a commemorative sign or memorial of a Christ already come, that has by dying delivered us; and it is his death that is in a special manner set before us in that ordinance.

_ _ 1. The breaking of Christ's body as a sacrifice for us is here commemorated by the breaking of bread; and the sacrifices under the law were called the bread of our God (Leviticus 21:6, Leviticus 21:8, Leviticus 21:17): This is my body which is given for you. And there is a feast upon that sacrifice instituted, in which we are to apply it to ourselves, and to take the benefit and comfort of it. This bread that was given for us is given to us to be food for our souls, for nothing can be more nourishing and satisfying to our souls than the doctrine of Christ's making atonement for sin, and the assurance of our interest in that atonement; this bread that was broken and given for us, to satisfy for the guilt of our sins, is broken and given to us, to satisfy the desire of our souls. And this we do in remembrance of what he did for us, when he died for us, and for a memorial of what we do, in making ourselves partakers of him, and joining ourselves to him in an everlasting covenant; like the stone Joshua set up for a witness, Joshua 24:27.

_ _ 2. The shedding of Christ's blood, by which the atonement was made (for the blood made atonement for the soul, Leviticus 17:11), as represented by the wine in the cup; and that cup of wine is a sign and token of the New Testament, or new covenant, made with us. It commemorates the purchase of the covenant by the blood of Christ, and confirms the promises of the covenant, which are all Yea and Amen in him. This will be reviving and refreshing to our souls, as wine that makes glad the heart. In all our commemorations of the shedding of Christ's blood, we must have an eye to it as shed for us; we needed it, we take hold of it, we hope to have benefit by it; who loved me, and gave himself for me. And in all our regards to the New Testament we must have an eye to the blood of Christ, which gave life and being to it, and seals to us all the promises of it. Had it not been for the blood of Christ, we had never had the New Testament; and, had it not been for the New Testament, we had never know the meaning of Christ's blood shed.

John Wesley's Explanatory Notes
Geneva Bible Translation Notes

Luke 22:7

(3) Then came the day of unleavened bread, when the passover (c) must be killed.

(3) Christ teaches his disciples by an obvious miracle that although he is going to be crucified, yet nothing is hidden from him, and therefore that he is going willingly to death.

(c) By the order appointed by the law.

Cross-Reference Topical ResearchStrong's Concordance

Luke 22:1 Now the feast of unleavened bread drew nigh, which is called the Passover.
Exodus 12:6 And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
Exodus 12:18 In the first [month], on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
Matthew 26:17 Now the first [day] of the [feast of] unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?
Mark 14:12 And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?
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Ex 12:6, 18. Mt 26:17. Mk 14:12. Lk 22:1.

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The day that the Lamb is slaughtered is NOT the first day of Unleavened Bread, Leviticus 23, Exodus 12, and Deuteronomy 16 make this perfectly clear. The MEAL of the passover lamb is eaten on the first day of Unleavened Bread, a HIGH SABBATH, which means our Messiah either ATE the passover or WAS the passover, but could not do BOTH lest He either wasnt our passover lamb or BROKE THE FATHER'S COMMANDMENT.
- Elizabeth (3/17/2018 2:00:21 PM) []
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