But now – The Saviour says the times are changed. Before, he sent them out only for a little time. They were in their own country. Their journeys would be short, and there was no need that they should make preparation for a long absence, or for encountering great dangers. But now they were to go into the wide world, among strangers, trials, dangers, and wants. And as the time was near; as he was about to die; as these dangers pressed on, it was proper that they should make provision for what was before them.

A purse – See the notes at Mat 10:9. He intimates that they should now take money, as it would be necessary to provide for their wants in traveling.

Scrip – See the notes at Mat 10:10.

And he that hath no sword – There has been much difficulty in understanding why Jesus directed his disciples to arm themselves, as if it was his purpose to make a defense. It is certain that the spirit of his religion is against the use of the sword, and that it was not his purpose to defend himself against Judas. But it should be remembered that these directions about the purse, the scrip, and the sword were not made with reference to his being taken in the garden, but with reference to their future life. The time of the trial in Gethsemane was just at hand; nor was there time then, if no other reason existed, to go and make the purchase. It altogether refers to their future life. They were going into the midst of dangers. The country was infested with robbers and wild beasts. It was customary to go armed. He tells them of those dangers – of the necessity of being prepared in the usual way to meet them. This, then, is not to be considered as a specific, positive command to procure a sword, but an intimation that great dangers were before them; that their manner of life would be changed, and that they would need the provisions appropriate to that kind of life. The common preparation for that manner of life consisted in money, provisions, and arms; and he foretells them of that manner of life by giving them directions commonly understood to be appropriate to it. It amounts, then, to a prediction that they would soon leave the places which they had been accustomed to, and go into scenes of poverty, want, and danger, where they would feel the necessity of money, provisions, and the means of defense. All, therefore, that the passage justifies is:

1. That it is proper for people to provide beforehand for their wants, and for ministers and missionaries as well as any others.
2. That self-defense is lawful.

Men encompassed with danger may lawfully defend their lives. It does not prove that it is lawful to make offensive war on a nation or an individual.

Let him sell his garment – His mantle or his outer garment. See the notes at Mat 5:40. The meaning is, let him procure one at any expense, even if he is obliged to sell his clothes for it intimating that the danger would be very great and pressing.

Fuente: Albert Barnes’ Notes on the Bible

Verse 36. He that hath no sword] Bishop PEARCE supposes that the word , sword, has been inserted here from what is said in Lu 22:38, as it is evident our Lord never intended to make any resistance, or to suffer a sword to be used on the occasion; see Mt 26:52. The word stands rather oddly in the passage: the verse, translated in the order in which it stands, is as follows: And he who hath none, let him sell his garment and buy – a sword. Now it is plain that the verb , let him buy, may be referred to a scrip, in the former part of the verse: therefore if, according to the bishop’s opinion, the word sword be omitted, the passage may be understood thus: “When I sent you out before, Lu 10:1, c., I intended you to continue itinerants only for a few days, and to preach the Gospel only to your country-men therefore you had but little need of a staff, purse, or scrip, as your journey was neither long, nor expensive; but now I am about to send you into all the world, to preach the Gospel to every creature; and, as ye shall be generally hated and persecuted for my sake, ye shall have need to make every prudent provision for your journey; and so necessary will it be for you to provide yourselves victuals, &c., for your passage through your inhospitable country, that, if any of you have no scrip or wallet, he should sell even his upper garment to provide one.” Others, who are for retaining the word sword, think that it was a proverbial expression, intimating a time of great difficulty and danger, and that now the disciples had need to look to themselves, for his murderers were at hand. The reader will observe that these words were spoken to the disciples just before he went to the garden of Gethsemane, and that the danger was now so very near that there could be no time for any of them to go and sell his garment in order to purchase a sword to defend himself and his Master from the attack of the Jewish mob.

Judea was at this time, as we have already noticed, much infested by robbers: while our Lord was with his disciples, they were perfectly safe, being shielded by his miraculous power. Shortly they must go into every part of the land, and will need weapons to defend themselves against wild beasts, and to intimidate wicked men, who, if they found them totally defenceless, would not hesitate to make them their prey, or take away their life. However the matter may be understood, we may rest satisfied that these swords were neither to be considered as offensive weapons, nor instruments to propagate the truth. The genius and spirit of the Christian religion is equally against both. Perhaps, in this counsel of our Lord, he refers to the contention about supremacy: as if he had said, Instead of contending among yourselves about who shall be the greatest, ye have more need to unite yourselves against the common enemy, who are now at hand: this counsel was calculated to show them the necessity of union among themselves, as their enemies were both numerous and powerful.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then said he unto them,…. That is, Jesus said unto them, as the Persic version expresses it:

but now he that hath a purse let him take it, and likewise his scrip; signifying hereby, that from this time forward, immediately after his departure from them, after his death, resurrection, and ascension, when they should be sent into all the world to preach the Gospel, it would be otherwise with them than before; that they should be reduced to great penury and distress, should neither have food, nor money to buy any with; and that they should suffer hunger, and thirst, and nakedness, and have no certain dwellingplace, as was their case; see 1Co 4:11 and that they would not be received, and entertained in the manner they had been; and therefore it would be advisable, if they had any provisions, to take them with them in their scrips; or if they had any money, to carry it with them in their purses; for glad would they be to provide themselves with necessaries at any rate:

and he that hath no sword; the word “sword” is not in this clause, but in the next; it is only in the original, “he that hath not”; which, at first sight; looks as if the sense was, he that hath not a purse, or a scrip, to sell, and buy a sword with, let him sell his garment, and buy one: but, as De Dieu observes, the phrase, “he that hath not”, is the same with “he that has nothing”; who is a poor man, and has no money to buy a sword with, let him part with his garment, which rich men, who had money, had no need to do; though the Syriac, Persic, and Arabic versions put the word sword, in both clauses;

he that hath no sword, let him sell his garment and buy a sword; that is, if he could get one no other way. Christ here uses the common dialect of the nation, as Dr. Lightfoot observes. So on the feast of dedication of the temple,

“if a man had not any thing to eat, but what he had by alms, he must beg, or , “sell his garment”, and take oil, and lamps, and light them u.”

These words of Christ are not to be understood literally, that he would have his disciples furnish themselves with swords at any rate, since he would never have said, as he afterwards does, that two were sufficient; which could not be enough for eleven men; or have forbid Peter the use of one, as he did in a very little time after this: but his meaning is, that wherever they came, and a door was opened for the preaching of the Gospel, they would have many adversaries, and these powerful, and would be used with great violence, and be followed with rage and persecution; so that they might seem to stand in need of swords to defend them: the phrase is expressive of the danger they would be exposed to, and of their need of protection; and therefore it was wrong in them to be disputing and quarrelling about superiority, or looking out for, and expecting temporal pomp and grandeur, when this would be their forlorn, destitute, and afflicted condition; and they would quickly see the affliction and distress begin in himself. In “seven” ancient copies of Beza’s, it is read in the future tense, “he shall take, he shall sell, he shall buy”.

u Maimon. Hilch. Megilla Uchanucha, c. 4. sect. 12.

Fuente: John Gill’s Exposition of the Entire Bible

Buy a sword ( ). This is for defence clearly. The reference is to the special mission in Galilee (Luke 9:1-6; Mark 6:6-13; Matt 9:35). They are to expect persecution and bitter hostility (Joh 15:18-21). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.

Fuente: Robertson’s Word Pictures in the New Testament

He that hath no sword, etc. But sword is not governed by hath. It is too far off in the sentence. The meaning is, he that hath not a purse or scrip (and is therefore penniless), let him sell his garment and buy a sword. So Wyc.

Fuente: Vincent’s Word Studies in the New Testament

1) “Then said he unto them,” (eipen de autois) “Then he said to them,” to His witnessing, chosen followers.

2) “But now, he that hath a purse, let him take it,” (alla nun ho echon ballantion arrato) “But now and hereafter, (since I will be leaving you all) let the one who has a purse take it,” wherever he goes, Luk 10:35.

3) “And likewise his scrip:” (homoios kai peran) “And likewise, a wallet that he has, let him take it along,” wherever he travels, as the good Samaritan did, Luk 10:33-35.

4) “And he that hath no sword,” (kai ho me echon machairan) “And the one who does not have a sword,” an instrument of warfare, of protection against assault on him physically for bodily harm.

5) “Let him sell his garment, and buy one.” (polesato to himation autou kai agorasato) “Let him sell his garment and buy a sword,” for his personal and family protection, for days of hateful enmity against them and their families, to protect them, 1Ti 3:8.

Fuente: Garner-Howes Baptist Commentary

36. But now let him who hath a purse take it. In metaphorical language he threatens that they will soon meet with great troubles and fierce attacks; just as when a general, intending to lead the soldiers into the field of battle, calls them to arms, and orders them to lay aside every other care, and think of nothing else than fighting, not even to take any thought about procuring food. For he shows them—as is usually done in cases of extreme danger—that every thing must be sold, even to the scrip and the purse, in order to supply them with arms. And yet he does not call them to an outward conflict, but only, under the comparison of fighting, he warns them of the severe struggles of temptations which they must undergo, and of the fierce attacks which they must sustain in spiritual contests. That they might more willingly throw themselves on the providence of God, he first reminded them, as I have said, that God took care to supply them with what was necessary, even when they carried with them no supplies of food and raiment. Having experienced so large and seasonable supplies from God, they ought not, for the future, to entertain any doubt that he would provide for every one of their necessities.

Fuente: Calvin’s Complete Commentary

(36) He that hath a purse, let him take it.The word for purse is the same as in Luk. 10:4, where see Note. On scrip, see Note on Mat. 10:10. If the words had stopped short of the sword, we could have received their literal meaning without difficulty. They would have seemed to counsel the prudence which provides for want, instead of a simple trust, as before, in the providence of God, and so would have sanctioned all equitable forms of Church organisation and endowment. The mention of the sword, however, introduces a new element of thought. Our Lords words to Peter (Mat. 26:52) show that the disciples were not meant to use it in His defence. It is not likely that He would teach them to use it in their own, as they preached the gospel of the Kingdom. True teachers felt afterwards that the weapons of their warfare were not carnal (2Co. 10:4). What follows supplies a probable explanation. The Master knew that two of the disciples (Peter and another) had brought swords with them, and with that acceptance of the thoughts of others which we have so often traced, He sadly, and yet, as it were, with the gentle sympathy with which a man speaks to those who are children in age or character, conveyed His warnings in the form which met their fears and hopes. If they meant to trust in swords, a time was coming when they would sorely need them.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

36. But now Childhood is past, and the divine order is, that your powers be developed into the efficiency of manhood. You are like adventurers that must go forth to travel and battle upon your own resources.

He that hath Whatever of means or instrumentalities you have got, cultivate and put them to strenuous use.

He that hath no sword Who finds himself unfurnished for the combat that may come.

Sell his garment For let him be well assured that the battle is sure to come, and that victory is of more value to him than the garment upon his back.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And he said to them, “But now, he who has a purse, let him take it, and likewise a wallet, and he who has none (no purse or wallet), let him sell his cloak, and buy a sword.” ’

But then He indicated that those days of going forward and confidently trusting in God for provision were gone. The whole situation was now changing. Their need now would not be money and food, but a sword, and to such an extent that if they had no money or food with which to obtain one, they should sell even their vital overgarment in order to do so. For above all their present vital and overwhelming need was, as it were, a sword. Such were the dangers that lay ahead.

The picture he is describing is of men stripped of everything, packs laid aside, standing sword in hand ready to face all comers. The idea was thus that they needed to recognise that they would soon be down to their last extremity. Let them now waken up to the present situation. As He had continually warned them of the violent end that awaited Him, now He was trying His best to prepare them for what was to follow that night. He was trying to awaken them to a sense of the hour. But He was finding it impossible. They just could not take it in. It was the opposite of all that they were expecting of Him, and they were therefore impervious to any danger..

That this need for a sword was not intended literally comes out, firstly in the fact that it was clearly intended to be only a short term solution, for they could not go on existing without food and clothing for long. And because, in the short term, on Passover night, they would not be in any position to obtain a sword. And secondly because He made no further effort to press them it on them once they misunderstood. This was not a leader preparing men for a physical conflict, which would have meant that he urged them until they acted. It was Someone who was trying to awaken them to spiritual battles that lay ahead. Nor in view of what He had taught them previously would He have encouraged armed resistance (as what follows makes clear. See also Joh 18:36). For had He not sent them forth as sheep in the midst of wolves? But what He did want them to realise was that the pack of wolves were approaching, and were almost on them, so that they needed to be prepared. Their cosy future was about to be shaken up, and the fact is that He was simply trying by His startling words to awaken them to the urgency of the situation, and make them realise what a dangerous position they would now be in. He wanted them to be fully alert and ready for what was coming.

This tendency of Jesus to use violent metaphors comes out again and again, but they are clearly not to be taken literally. Compare Luk 12:58-59; Luk 14:26-27; Luk 16:16; Mat 5:22-26; Mat 5:29-30; Mat 7:3-5; Mat 11:12.

Fuente: Commentary Series on the Bible by Peter Pett

Luk 22:36. But now he that hath a purse, Our Lord, having finished what he had to say to Peter in particular, turned to the other disciples, and put them in mind how they had been prohibited when they were first sent out, to make any provision for their journey, and directed to rely wholly on God; and that though they had gone away without purse, scrip, and shoes, they had never wanted any thing: but he told them that matters were now altered, they were to be violently assaulted by their enemies; were to meet with the strongest temptations, and to be so hotly persecuted bytheir countrymen, that they could no longer expect anysuccour at their hands; for which reason, he ordered them, in their future journeys, to provide money, and clothes, and a sword, for themselves: that is to say, besides relying on the divine Providence as formerly, they were to use prudent precautions in fortifying themselves against the trials which were coming on them; and our Lord tells them they were thus to arm themselves, because he was to be treated as a malefactor, condemned and crucified, agreeably to the predictions of the prophets. See Isa 53:12. He added too, that these misfortunes were not at a distance, but just at hand; for the things concerning me have an end; “They are just ready to be accomplished,now you may easily guess at the reception you are likely to meet with, as my messengers and ministers, when you come to preach in the name and authority of one who has suffered as a malefactor, and yet demands faith and obedience as an Almighty Saviour.”

Fuente: Commentary on the Holy Bible by Thomas Coke

36 Then said he unto them, But now, he that hath a purse, let him take it , and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

Ver. 36. But now he that hath, &c. ] Here the Captain of our salvation cries, Arm, arm; and under the name and notion of corporal weapons he intends all manner of spiritual preparations.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

36. ] was the very word used in the prohibition before.

There is a question what should be supplied after . Very many authorities make understood (as in E. V.); but the simpler construction and better sense is to place in contrast with , he who has a purse, &c., and he who has none, let him &c., see reff. Thus the sense will be complete for he who has a purse , can buy a sword, without selling his garment .

must be here used in the sense of a sword, compare Luk 22:49 : and not a knife to eat with , which some have understood. The ‘sword of the Spirit’ (Olshausen and others) is wholly out of the question . The saying is both a description to them of their altered situation with reference to the world without, and a declaration that self-defence and self-provision would henceforward be necessary. It forms a decisive testimony, from the mouth of the Lord Himself, against the views of the Quakers and some other sects on these points . But it does not warrant aggression by Christians, nor, as some R. Catholics (see the bull “Unam sanctam” of Boniface VIII., cited in Wordsw. ad loc.), spreading the gospel by the sword .

Fuente: Henry Alford’s Greek Testament

Luk 22:36 . , but now , suggesting an emphatic contrast between past and present, or near future. , lift it: if he has a purse let him carry it, it will be needed, either to buy a sword or, more generally, to provide for himself; he is going now not on a peaceful mission in connection with which he may expect friendly reception and hospitality, but on a campaign in an enemy’s country. , he who has not; either purse and scrip, or, with reference to what follows, he who hath not already such a thing as a sword let him by all means get one. , let him sell his upper garment, however indispensable for clothing by day and by night. A sword the one thing needful. This is a realistic speech true to the manner of Jesus and, what is rare in Lk., given without toning down, a genuine logion without doubt.

Fuente: The Expositors Greek Testament by Robertson

36.] was the very word used in the prohibition before.

There is a question what should be supplied after . Very many authorities make understood (as in E. V.);-but the simpler construction and better sense is to place in contrast with , he who has a purse, &c., and he who has none, let him &c., see reff. Thus the sense will be complete-for he who has a purse, can buy a sword, without selling his garment.

must be here used in the sense of a sword,-compare Luk 22:49 :-and not a knife to eat with, which some have understood. The sword of the Spirit (Olshausen and others) is wholly out of the question. The saying is both a description to them of their altered situation with reference to the world without, and a declaration that self-defence and self-provision would henceforward be necessary. It forms a decisive testimony, from the mouth of the Lord Himself, against the views of the Quakers and some other sects on these points. But it does not warrant aggression by Christians, nor, as some R. Catholics (see the bull Unam sanctam of Boniface VIII., cited in Wordsw. ad loc.), spreading the gospel by the sword.

Fuente: The Greek Testament

Luk 22:36. [ , but now) When Jesus (the Master) committed Himself as an evil-doer to the hands of men, it was not suitable (seasonable) to supply the disciples with an extraordinary safeguard against the world. For that very reason He permits them to avail themselves of the ordinary helps which minister to the supply of food and to self-defence: and accordingly He informs them of the fact at this time, which was exactly the right time fur doing so.-V. g.]-, wallet) viz. He that hath a wallet, let him take it. That is to say, no one will be a friend to you, many will be enemies.- ) He who hath not, viz. money [not as Engl. Vers. He who hath no sword], wherewith to buy.- , garment) which is more necessary than a purse.-, shall buy) See Appar. Crit. Ed. ii. on this passage.[241] The Consequent is put for the Antecedent. That is to say, Ye shall find men at the present time, not only not inclined to confer benefits on you, but altogether hostile in their behaviour towards you. It was for this reason that the Apostles, from this time even up to the day of Pentecost, kept themselves not only as private indivduals, but sometimes shut up in their respective homes: Joh 16:32 [Ye shall be scattered every one to his own]; Luk 19:27; Luk 20:10; Luk 20:19 [The doors were shut, where the disciples were assembled, for fear of the Jews].-[, a sword) not that they might kill any one, but that they might restrain the sword of others.-V. g.]

[241] D reads — (so d); but ABQ Orig. and Rec. Text, –: abc, tollat, vendat, emat.-E. and T.

Fuente: Gnomon of the New Testament

But: Mat 10:22-25, Joh 15:20, Joh 16:33, 1Th 2:14, 1Th 2:15, 1Th 3:4, 1Pe 4:1

Reciprocal: 1Ch 5:22 – the war was of God Joe 3:10 – your plowshares Mat 6:28 – why Mat 26:51 – General

Fuente: The Treasury of Scripture Knowledge

BUY A SWORD

Be that hath no sword, let him sell his garment, and buy one.

Luk 22:36

This is a remarkable text, but strangely overlooked. It must evidently be taken figuratively. The sword is only an emblem. It was meant to teach His disciples that after their Master left the world they must diligently use all reasonable means to promote and defend the cause of His Gospel; just as a soldier knows he would be useless if he went into battle without weapons, so ought the follower of Christ to know that he must be a fighting man, and leave nothing undone to secure success if he would war a good warfare. There are three growing evils around us which demand the watchful attention of Churchmen in this day, and about each of them I would persuade every Churchman to awake and buy a sword.

I. The times require us to contend earnestly for the inspiration, supremacy, and sufficiency of the whole Bible.

II. The times require us to contend earnestly for the great doctrinal principles of our Church.

III. The times require us to contend earnestly for the continued recognition of Christianity and of God by the Government of this country. In plain words, we must resist the growing disposition to disestablish the Church of England and put an end to the union of Church and State.

Bishop J. C. Ryle.

Illustration

Many people do not realise what the practical result of Disestablishment would be. I ask them to remember that as soon as the Church is disestablished the rulers of this country will have nothing to do with religion, and would leave the supply of it to the principles of free trade and the action of the Voluntary system. In a word, the Government of England would allow all its subjects to serve God or Baalto go to heaven or to another placejust as they please. The State would take no cognisance of spiritual matters, and would look on with Epicurean indifference and unconcern. The State would continue to care for the bodies of its subjects, but it would entirely ignore their souls. Gallio, who thought Christianity was a matter of words and names, and cared for none of these things, would become the model of an English statesman. The Sovereign of Great Britain might be a Papist, the Prime Minister a Mohammedan, the Lord Chancellor a Jew. Parliament would begin without prayer. Oaths would be dispensed with in Courts of Justice. The next King would be crowned without a religious service in Westminster Abbey. Prisons and workhouses, men-of-war and regiments, would all be left without chaplains, or left to the uncertain ministration of the Voluntary system. I loathe the idea of a great nation like England, so highly favoured and privileged, ceasing to recognise God. I had far rather see our next Sovereign crowned in Westminster Abbey by the President of the Wesleyan Conference, with an extempore prayer, and the Archbishop of Canterbury standing as a private individual in the crowd, than see our Government turning its back on Christianity altogether.

Fuente: Church Pulpit Commentary

Then said he unto them, But now, he that hath a purse, let him take it; and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

[Let him sell his garment, and buy a sword.] Doth our Saviour give them this counsel in good earnest?

I. He uses the common dialect. For so also the Rabbins in other things: “He that hath not wherewithal to eat, but upon mere alms, let him beg or sell his garments to buy oil and candles for the feast of Dedication,” etc.

II. He warns them of a danger that is very near; and in a common way of speech lets them know that they had more need of providing swords for their defence against the common enemy, than be any way quarrelling amongst themselves. No so much exhorting them to repel force with force, as to give them such an apprehension of the common rage of their enemies against them, that might suppress all private animosities amongst themselves.

Fuente: Lightfoot Commentary Gospels

Luk 22:36. Therefore, i.e., in consequence of their reply.

Let him take it. The precise word used in the prohibition of chap. Luk 9:3.

He that hath not, i.e., purse or wallet, let him sell his cloke (outer garment), necessary as that is, and buy a sword, which is now more indispensable than clothing. One who had not a sword, might still have a purse, and thus not be obliged to sell his garment; a point overlooked by the rendering of the E. V. This is not to be taken literally, nor yet allegorically, as though the purse, wallet, and sword had each a spiritual signification; but the whole is a figurative setting forth of the fact that henceforth self-defence would be their chief necessity, in view of the outward perils which would come upon them. This opposes the non-resistant theory of the Quakers, and also the view, that force can be used aggressively in the cause of Christ; self-defence alone is in question.

Fuente: A Popular Commentary on the New Testament

22:36 {m} Then said he unto them, But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no sword, let him sell his garment, and buy one.

(m) He says all this using an allegory, as if he said, “O my friends and fellow soldiers, you have lived until now in relative peace: but now there is at hand a most severe battle to be fought, and you must therefore lay all other things aside and think about dressing yourselves in armour.” And what this armour is, is shown by his own example, when he prayed afterward in the garden and reproved Peter for striking with the sword.

Fuente: Geneva Bible Notes

Previously they had not equipped themselves for their ministry but had trusted other people to provide for them. However they were not to trust in other people now. They were to fortify themselves for the conflict that lay ahead shortly, namely, Jesus’ arrest and crucifixion. Probably Jesus used the purse, bag, and sword metaphorically rather than literally to symbolize the disciples’ personal resources. Apparently Jesus wanted His disciples to arm themselves with personal preparedness including dependence on God and His Word for the impending crisis. He was calling them to be ready for hardship and self-sacrifice. [Note: Marshall, The Gospel . . ., p. 825; Creed, p. 270; Luce, pp. 335-36; et al.]

Some commentators took Jesus’ command literally. [Note: E.g., Plummer, p. 505; Liefeld, "Luke," p. 1029-30; and Easton, p. 329.] The purse and bag may indicate that they should provide for their own subsistence since no one else would. However this was not the case in the early days of the church or even during Jesus’ passion. There were still other believers who looked out for one another (e.g., Act 1:3; Act 1:15; Act 2:44-47). Some take the command to sell one’s outer garment to purchase a sword literally as well. However, Jesus later rebuked Peter for using a sword to defend himself (Mat 26:52). Furthermore Jesus never taught His disciples to arm themselves so they could defend themselves much less take active aggression against those who might oppose them (cf. Luk 6:35-36; Luk 22:52; et al.).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)