Lukas 21:1--22:71
Konteks21:1 Jesus 1 looked up 2 and saw the rich putting their gifts into the offering box. 3 21:2 He also saw a poor widow put in two small copper coins. 4 21:3 He 5 said, “I tell you the truth, 6 this poor widow has put in more than all of them. 7 21:4 For they all offered their gifts out of their wealth. 8 But she, out of her poverty, put in everything she had to live on.” 9
21:5 Now 10 while some were speaking about the temple, how it was adorned 11 with beautiful stones and offerings, 12 Jesus 13 said, 21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. 14 All will be torn down!” 15 21:7 So 16 they asked him, 17 “Teacher, when will these things 18 happen? And what will be the sign that 19 these things are about to take place?” 21:8 He 20 said, “Watch out 21 that you are not misled. For many will come in my name, saying, ‘I am he,’ 22 and, ‘The time is near.’ Do not follow them! 21:9 And when you hear of wars and rebellions, 23 do not be afraid. 24 For these things must happen first, but the end will not come at once.” 25
21:10 Then he said to them, “Nation will rise up in arms 26 against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines 27 and plagues in various places, and there will be terrifying sights 28 and great signs 29 from heaven. 21:12 But before all this, 30 they will seize 31 you and persecute you, handing you over to the synagogues 32 and prisons. You 33 will be brought before kings and governors because of my name. 21:13 This will be a time for you to serve as witnesses. 34 21:14 Therefore be resolved 35 not to rehearse 36 ahead of time how to make your defense. 21:15 For I will give you the words 37 along with the wisdom 38 that none of your adversaries will be able to withstand or contradict. 21:16 You will be betrayed even by parents, 39 brothers, relatives, 40 and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. 41 21:18 Yet 42 not a hair of your head will perish. 43 21:19 By your endurance 44 you will gain 45 your lives. 46
21:20 “But when you see Jerusalem 47 surrounded 48 by armies, then know that its 49 desolation 50 has come near. 21:21 Then those who are in Judea must flee 51 to the mountains. Those 52 who are inside the city must depart. Those 53 who are out in the country must not enter it, 21:22 because these are days of vengeance, 54 to fulfill 55 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 56 on the earth and wrath against this people. 21:24 They 57 will fall by the edge 58 of the sword and be led away as captives 59 among all nations. Jerusalem 60 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 61
21:25 “And there will be signs in the sun and moon and stars, 62 and on the earth nations will be in distress, 63 anxious 64 over the roaring of the sea and the surging waves. 21:26 People will be fainting from fear 65 and from the expectation of what is coming on the world, for the powers of the heavens will be shaken. 66 21:27 Then 67 they will see the Son of Man arriving in a cloud 68 with power and great glory. 21:28 But when these things 69 begin to happen, stand up and raise your heads, because your redemption 70 is drawing near.”
21:29 Then 71 he told them a parable: “Look at the fig tree and all the other trees. 72 21:30 When they sprout leaves, you see 73 for yourselves and know that summer is now near. 21:31 So also you, when you see these things happening, know 74 that the kingdom of God 75 is near. 21:32 I tell you the truth, 76 this generation 77 will not pass away until all these things take place. 21:33 Heaven and earth will pass away, but my words will never pass away. 78
21:34 “But be on your guard 79 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 80 21:35 For 81 it will overtake 82 all who live on the face of the whole earth. 83 21:36 But stay alert at all times, 84 praying that you may have strength to escape all these things that must 85 happen, and to stand before the Son of Man.”
21:37 So 86 every day Jesus 87 was teaching in the temple courts, 88 but at night he went and stayed 89 on the Mount of Olives. 90 21:38 And all the people 91 came to him early in the morning to listen to him in the temple courts. 92
22:1 Now the Feast of Unleavened Bread, 93 which is called the Passover, was approaching. 22:2 The 94 chief priests and the experts in the law 95 were trying to find some way 96 to execute 97 Jesus, 98 for they were afraid of the people. 99
22:3 Then 100 Satan 101 entered Judas, the one called Iscariot, who was one of the twelve. 102 22:4 He went away and discussed with the chief priests and officers of the temple guard 103 how he might 104 betray Jesus, 105 handing him over to them. 106 22:5 They 107 were delighted 108 and arranged to give him money. 109 22:6 So 110 Judas 111 agreed and began looking for an opportunity to betray Jesus 112 when no crowd was present. 113
22:7 Then the day for the feast 114 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 115 22:8 Jesus 116 sent Peter and John, saying, “Go and prepare the Passover 117 for us to eat.” 118 22:9 They 119 said to him, “Where do you want us to prepare 120 it?” 22:10 He said to them, “Listen, 121 when you have entered the city, a man carrying a jar of water 122 will meet you. 123 Follow him into the house that he enters, 22:11 and tell the owner of the house, 124 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 125 they went and found things 126 just as he had told them, 127 and they prepared the Passover.
22:14 Now 128 when the hour came, Jesus 129 took his place at the table 130 and the apostles joined 131 him. 22:15 And he said to them, “I have earnestly desired 132 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 133 until it is fulfilled 134 in the kingdom of God.” 135 22:17 Then 136 he took a cup, 137 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 138 of the vine until the kingdom of God comes.” 139 22:19 Then 140 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 141 which is given for you. 142 Do this in remembrance of me.” 22:20 And in the same way he took 143 the cup after they had eaten, 144 saying, “This cup that is poured out for you is the new covenant 145 in my blood.
22:21 “But look, the hand of the one who betrays 146 me is with me on the table. 147 22:22 For the Son of Man is to go just as it has been determined, 148 but woe to that man by whom he is betrayed!” 22:23 So 149 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 150 among them over which of them was to be regarded as the greatest. 151 22:25 So 152 Jesus 153 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 154 22:26 Not so with you; 155 instead the one who is greatest among you must become like the youngest, and the leader 156 like the one who serves. 157 22:27 For who is greater, the one who is seated at the table, 158 or the one who serves? Is it not 159 the one who is seated at the table? But I am among you as one 160 who serves.
22:28 “You are the ones who have remained 161 with me in my trials. 22:29 Thus 162 I grant 163 to you a kingdom, 164 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 165 on thrones judging 166 the twelve tribes of Israel.
22:31 “Simon, 167 Simon, pay attention! 168 Satan has demanded to have you all, 169 to sift you like wheat, 170 22:32 but I have prayed for you, Simon, 171 that your faith may not fail. 172 When 173 you have turned back, 174 strengthen 175 your brothers.” 22:33 But Peter 176 said to him, “Lord, I am ready to go with you both to prison and to death!” 177 22:34 Jesus replied, 178 “I tell you, Peter, the rooster will not crow 179 today until you have denied 180 three times that you know me.”
22:35 Then 181 Jesus 182 said to them, “When I sent you out with no money bag, 183 or traveler’s bag, 184 or sandals, you didn’t lack 185 anything, did you?” They replied, 186 “Nothing.” 22:36 He said to them, “But now, the one who 187 has a money bag must take it, and likewise a traveler’s bag 188 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 189 fulfilled in me, ‘And he was counted with the transgressors.’ 190 For what is written about me is being fulfilled.” 191 22:38 So 192 they said, “Look, Lord, here are two swords.” 193 Then he told them, “It is enough.” 194
22:39 Then 195 Jesus 196 went out and made his way, 197 as he customarily did, to the Mount of Olives, 198 and the disciples followed him. 22:40 When he came to the place, 199 he said to them, “Pray that you will not fall into temptation.” 200 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 201 this cup 202 away from me. Yet not my will but yours 203 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 204 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 205 22:45 When 206 he got up from prayer, he came to the disciples and found them sleeping, exhausted 207 from grief. 22:46 So 208 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 209
22:47 While he was still speaking, suddenly a crowd appeared, 210 and the man named Judas, one of the twelve, was leading them. He walked up 211 to Jesus to kiss him. 212 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 213 22:49 When 214 those who were around him saw what was about to happen, they said, “Lord, should 215 we use our swords?” 216 22:50 Then 217 one of them 218 struck the high priest’s slave, 219 cutting off his right ear. 22:51 But Jesus said, 220 “Enough of this!” And he touched the man’s 221 ear and healed 222 him. 22:52 Then 223 Jesus said to the chief priests, the officers of the temple guard, 224 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 225 22:53 Day after day when I was with you in the temple courts, 226 you did not arrest me. 227 But this is your hour, 228 and that of the power 229 of darkness!”
22:54 Then 230 they arrested 231 Jesus, 232 led him away, and brought him into the high priest’s house. 233 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 234 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 235 denied it: “Woman, 236 I don’t know 237 him!” 22:58 Then 238 a little later someone else 239 saw him and said, “You are one of them too.” But Peter said, “Man, 240 I am not!” 22:59 And after about an hour still another insisted, 241 “Certainly this man was with him, because he too is a Galilean.” 242 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 243 while he was still speaking, a rooster crowed. 244 22:61 Then 245 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 246 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 247
22:63 Now 248 the men who were holding Jesus 249 under guard began to mock him and beat him. 22:64 They 250 blindfolded him and asked him repeatedly, 251 “Prophesy! Who hit you?” 252 22:65 They also said many other things against him, reviling 253 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 254 Then 255 they led Jesus 256 away to their council 257 22:67 and said, “If 258 you are the Christ, 259 tell us.” But he said to them, “If 260 I tell you, you will not 261 believe, 22:68 and if 262 I ask you, you will not 263 answer. 22:69 But from now on 264 the Son of Man will be seated at the right hand 265 of the power 266 of God.” 22:70 So 267 they all said, “Are you the Son of God, 268 then?” He answered 269 them, “You say 270 that I am.” 22:71 Then 271 they said, “Why do we need further testimony? We have heard it ourselves 272 from his own lips!” 273
[21:1] 1 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
[21:1] 2 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anableya") has been translated as a finite verb due to requirements of contemporary English style.
[21:1] 3 tn On the term γαζοφυλάκιον (gazofulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[21:1] sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
[21:2] 4 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
[21:3] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:3] 6 tn Grk “Truly, I say to you.”
[21:3] 7 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
[21:4] 8 tn Grk “out of what abounded to them.”
[21:4] 9 tn Or “put in her entire livelihood.”
[21:5] 10 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:5] 11 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
[21:5] 12 tn For the translation of ἀνάθημα (anaqhma) as “offering” see L&N 53.18.
[21:5] 13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:6] 14 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in
[21:6] 15 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
[21:7] 16 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
[21:7] 17 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
[21:7] 18 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
[21:8] 20 tn Here δέ (de) has not been translated.
[21:8] 21 tn Or “Be on guard.”
[21:8] 22 tn That is, “I am the Messiah.”
[21:9] 23 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
[21:9] 24 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
[21:9] 25 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
[21:10] 26 tn For the translation “rise up in arms” see L&N 55.2.
[21:11] 27 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
[21:11] 28 tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
[21:11] 29 sn See Jer 4:13-22; 14:12; 21:6-7.
[21:12] 30 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
[21:12] 31 tn Grk “will lay their hands on you.”
[21:12] 32 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
[21:12] 33 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:13] 34 tn Grk “This will turn out to you for [a] testimony.”
[21:14] 35 tn Grk “determine in your hearts.”
[21:14] 36 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
[21:15] 37 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
[21:15] 38 tn Grk “and wisdom.”
[21:16] 39 sn To confess Christ might well mean rejection by one’s own family, even by parents.
[21:16] 40 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[21:17] 41 sn See Luke 6:22, 27; 1 Cor 1:25-31.
[21:18] 42 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[21:18] 43 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
[21:19] 44 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
[21:19] 45 tc Some important Greek witnesses plus the majority of
[21:19] 46 tn Grk “your souls,” but ψυχή (yuch) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
[21:20] 47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 48 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 49 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 50 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 51 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 52 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 53 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 54 tn Or “of punishment.” This is a time of judgment.
[21:22] 55 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 56 sn Great distress means that this is a period of great judgment.
[21:24] 57 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 58 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 59 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
[21:24] 60 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 61 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[21:25] 62 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
[21:25] 63 tn Grk “distress of nations.”
[21:25] 64 tn Or “in consternation” (L&N 32.9).
[21:26] 65 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
[21:26] 66 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
[21:27] 67 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
[21:27] 68 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
[21:28] 69 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
[21:28] 70 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
[21:29] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[21:29] 72 tn Grk “all the trees.”
[21:30] 73 tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.
[21:31] 74 tn The verb γινώσκετε (ginwskete, “know”) can be parsed as either present indicative or present imperative. In this context the imperative fits better, since the movement is from analogy (trees and seasons) to the future (the signs of the coming of the kingdom) and since the emphasis is on preparation for this event.
[21:31] 75 sn The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37.
[21:32] 76 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[21:32] 77 sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (vv. 25-26), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.
[21:33] 78 sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.
[21:34] 79 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 80 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.
[21:35] 81 tn There is debate in the textual tradition about the position of γάρ (gar) and whether v. 35 looks back to v. 34 or is independent. The textual evidence does slightly favor placing γάρ after the verb and thus linking it back to v. 34. The other reading looks like Isa 24:17. However, the construction is harsh and the translation prefers for stylistic reasons to start a new English sentence here.
[21:35] 83 sn This judgment involves everyone: all who live on the face of the whole earth. No one will escape this evaluation.
[21:36] 84 sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.
[21:36] 85 tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.
[21:37] 86 tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.
[21:37] 87 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:37] 88 tn Grk “in the temple.”
[21:37] 89 tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”
[21:37] 90 tn Grk “at the mountain called ‘of Olives.’”
[21:37] sn See the note on the phrase Mount of Olives in 19:29.
[21:38] 91 sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.
[21:38] 92 tc Some
[21:38] tn Grk “in the temple.”
[22:1] 93 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[22:2] 94 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 95 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 96 tn Grk “were seeking how.”
[22:2] 97 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
[22:2] 98 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 99 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[22:3] 100 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 101 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 102 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 103 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 104 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 105 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 106 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 107 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 108 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[22:5] 109 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[22:6] 110 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 111 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 112 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 113 tn Grk “apart from the crowd.”
[22:6] sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).
[22:7] 114 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 115 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[22:8] 116 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 117 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[22:8] 118 tn Grk “for us, so that we may eat.”
[22:9] 119 tn Here δέ (de) has not been translated.
[22:9] 120 tn In the Greek text this a deliberative subjunctive.
[22:10] 122 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
[22:10] 123 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
[22:11] 124 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
[22:13] 125 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 126 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:13] 127 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 128 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 129 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 130 tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:14] 131 tn Grk “the apostles with him.”
[22:15] 132 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 133 tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
[22:16] 134 sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
[22:16] 135 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 136 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 137 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:18] 138 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 139 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
[22:19] 140 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 141 tc Some important Western
[22:19] 142 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:20] 143 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 144 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 145 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[22:21] 146 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 147 sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[22:22] 148 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 149 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[22:24] 151 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 152 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 153 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 154 sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
[22:26] 155 tn Grk “But you are not thus.”
[22:26] 156 tn Or “the ruler.”
[22:26] 157 sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
[22:27] 158 tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:27] 159 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 160 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
[22:28] 161 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 162 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 163 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
[22:29] 164 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 165 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 166 sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[22:31] 167 tc The majority of
[22:31] 168 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 169 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 170 sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
[22:32] 171 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 172 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 173 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 174 tn Or “turned around.”
[22:32] 175 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[22:33] 176 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 177 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 178 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 179 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 180 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 181 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 182 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 183 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 184 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 185 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
[22:36] 187 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 188 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 189 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 190 tn Or “with the lawless.”
[22:37] sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.
[22:37] 191 tn Grk “is having its fulfillment.”
[22:38] 192 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 193 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
[22:38] 194 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 195 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 196 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 198 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 199 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 200 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 201 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 202 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 203 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 204 tn Grk “And being in anguish.”
[22:44] 205 tc Several important Greek
[22:44] sn Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13.
[22:45] 206 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 207 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 208 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 209 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 210 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 211 tn Grk “drew near.”
[22:47] 212 tc Many
[22:48] 213 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 214 tn Here δέ (de) has not been translated.
[22:49] 215 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 216 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 217 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 218 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 219 tn See the note on the word “slave” in 7:2.
[22:51] 220 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 221 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 222 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 223 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 224 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 225 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 226 tn Grk “in the temple.”
[22:53] 227 tn Grk “lay hands on me.”
[22:53] 228 tn Or “your time.”
[22:53] 229 tn Or “authority,” “domain.”
[22:54] 230 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 231 tn Or “seized” (L&N 37.109).
[22:54] 232 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 233 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 234 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 235 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 236 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 237 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 238 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 239 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 240 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 241 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 242 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 243 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 244 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 245 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 246 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 247 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 248 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 249 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 250 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 251 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 252 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 253 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 254 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 255 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 256 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 257 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 258 tn This is a first class condition in the Greek text.
[22:67] 259 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 260 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 261 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 262 tn This is also a third class condition in the Greek text.
[22:68] 263 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 264 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 265 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 266 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 267 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 268 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 269 tn Grk “He said to them.”
[22:70] 270 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 271 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 272 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
