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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Luke 23 Meyer's NT Commentary</title><link rel="canonical" href="https://biblehub.com/commentaries/meyer/luke/231.htm" /><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/luke/23.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/luke/23-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Meyer</a> > <a href="../luke/">Luke</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../luke/22.htm" title="Luke 22">◄</a> Luke 23 <a href="../luke/24.htm" title="Luke 24">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Meyer's NT Commentary</div><div class="chap"> CHAPTER 23 <a href="/luke/23-1.htm" title="And the whole multitude of them arose, and led him to Pilate.">Luke 23:1</a>. Elz. has ἡγαγεν. But ἤγαγον is decisively attested. <a href="/luke/23-2.htm" title="And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.">Luke 23:2</a>. After ἔθνος we find ἡμῶν in the more important authorities. So Lachm. and Tisch. As no reason occurred for adding it in the way of gloss, it has more probably been passed over as superfluous. <a href="/luke/23-6.htm" title="When Pilate heard of Galilee, he asked whether the man were a Galilaean.">Luke 23:6</a>. Γαλιλαίαν] is wanting in B L T א, Copt. Tisch. Passed over as superfluous and troublesome. <a href="/luke/23-8.htm" title="And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.">Luke 23:8</a>. ἐξ ἱκανοῦ] ἐξ ἱκανῶν χρόνων (B D L T א, Lachm. Tisch.) and ἐξ ἱκανοῦ χρόνου (H M X, min. Vulg. It.) are expansions in the way of gloss. πολλά is wanting in B D K L M [T Π] א, min. vss. Condemned by Griesb., deleted by Tisch. An addition to make the statement more precise, which some cursives have after αὐτοῦ. <a href="/luke/23-11.htm" title="And Herod with his men of war set him at nothing, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.">Luke 23:11</a>. περιβ. αὐτόν] αὐτόν is wanting in B L T א, 52, Vulg. codd. of It. Bracketed by Lachm., deleted by Tisch. A superfluous exegetical addition, instead of which R S U Γ, min. have αὐτῷ. <a href="/luke/23-15.htm" title="No, nor yet Herod: for I sent you to him; and, see, nothing worthy of death is done to him.">Luke 23:15</a>. ἀνέπεμψα γὰρ ὑμᾶς πρ. αὐτόν] B K L M Π א, min. vss. have ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς (B: ὑμᾶς). An alteration in accordance with <a href="/luke/23-11.htm" title="And Herod with his men of war set him at nothing, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.">Luke 23:11</a>. There are yet other attempts at improvement in the authorities. After <a href="/luke/23-16.htm" title="I will therefore chastise him, and release him.">Luke 23:16</a> Elz. Scholz have (<a href="/luke/23-17.htm" title="(For of necessity he must release one to them at the feast.)">Luke 23:17</a>) ἀνάγκην δὲ εἶχεν ἀπολύειν αὐτοῖς κατὰ ἑορτὴν ἕνα. This is wanting in A B K L T Π, Copt. Sahid. Verc., and does not occur in D, Aeth. Syr.cu. till after <a href="/luke/23-19.htm" title="(Who for a certain sedition made in the city, and for murder, was cast into prison.)">Luke 23:19</a>. There are many variations also in the details. An old gloss. Condemned also by Griesb., bracketed by Lachm. and [omitted by] Tisch. [8]. <a href="/luke/23-19.htm" title="(Who for a certain sedition made in the city, and for murder, was cast into prison.)">Luke 23:19</a>. Instead of βεβλημ. εἰς τ. φ. Tisch. has βληθεὶς ἐν τῇ φυλακῇ, in opposition to preponderating evidence; and the aorist participle is not appropriate grammatically (comp. Buttmann, Neut. Gr. p. 265 [E. T. 309 f.]). <a href="/luke/23-20.htm" title="Pilate therefore, willing to release Jesus, spoke again to them.">Luke 23:20</a>. οὖν] Lachm. and Tisch. have δέ, on decisive evidence. <a href="/luke/23-21.htm" title="But they cried, saying, Crucify him, crucify him.">Luke 23:21</a>. Elz. Scholz have σταύρωσον, σταύρωσον. But B D א, Or. Eus. Cyr. have σταυρου, σταυρου, which Griesbach approved (as perispomenon), Lachm. and Tisch. adopted (as paroxytone). The Recepta is from <a href="/mark/15-13.htm" title="And they cried out again, Crucify him.">Mark 15:13</a> f.; <a href="/john/19-6.htm" title="When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate said to them, Take you him, and crucify him: for I find no fault in him.">John 19:6</a>; <a href="/john/19-15.htm" title="But they cried out, Away with him, away with him, crucify him. Pilate said to them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.">John 19:15</a>. <a href="/luke/23-23.htm" title="And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.">Luke 23:23</a>. καὶ τῶν ἀρχιερ.] bracketed by Lachm., condemned also by Rinck, deleted by Tisch. It is wanting in B L א, 130, al. Copt. Sahid. Vulg. codd of It. But for what purpose should it have been added? It would be far easier to overlook it as superfluously straggling after αὐτΩΝ. <a href="/luke/23-24.htm" title="And Pilate gave sentence that it should be as they required.">Luke 23:24</a>. ὁ δέ] Lachm. and Tisch. have καί, in accordance with B L א, 157, It. The Recepta is from <a href="/mark/15-15.htm" title="And so Pilate, willing to content the people, released Barabbas to them, and delivered Jesus, when he had scourged him, to be crucified.">Mark 15:15</a>, whence also, and from <a href="/matthew/27-26.htm" title="Then released he Barabbas to them: and when he had scourged Jesus, he delivered him to be crucified.">Matthew 27:26</a>, αὐτοῖς (<a href="/luke/23-25.htm" title="And he released to them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.">Luke 23:25</a>) came in, which Elz. reads after ἀπέλ. δέ. <a href="/luke/23-26.htm" title="And as they led him away, they laid hold on one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.">Luke 23:26</a>. Σίμωνος κ.τ.λ.] Lachm. and Tisch. have Σίμωνά τινα Κυρηναῖον ἐρχόμενον, on important evidence indeed; but the parallels suggested the accusative. Elz. has τοῦ before ἐρχ., in opposition to decisive evidence. <a href="/luke/23-27.htm" title="And there followed him a great company of people, and of women, which also bewailed and lamented him.">Luke 23:27</a>. αἵ καί] Lachm. has merely αἵ Since the authorities against καί are decisive (A B C* D L X, min. Syr. Copt. Sahid. Arm. Vulg. It. Theophyl.), it is to be deleted, and to be explained from αἵ having been written twice, or as an arbitrary addition, from the well-known usage in Luke. In א αἳ καί is wanting. <a href="/luke/23-29.htm" title="For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts which never gave suck.">Luke 23:29</a>. ἐθήλασαν] B C* L א, min. It. have ἔθρεψαν, to which, moreover, C** D approach with ἐξέθρεψαν. ἔθρεψ. is to be adopted, with Lachm. and Tisch. The Recepta is an interpretation. <a href="/luke/23-34.htm" title="Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.">Luke 23:34</a>. ὁ δὲ Ἰησοῦς … ποιοῦσιν] bracketed by Lachm. The words are wanting in B D* א** 38, 435, Sahid. Cant. 23 :Verc. Variations in details. An ancient omission, according to the parallels, which have not this prayer. It bears, moreover, the stamp of originality in itself; it is also attested by Clem. Hom. xi. 20, and belongs to the peculiar features of the history of the passion which Luke has retained. κλῆρον] Tisch. has κλήρους, following A X, min. Syr.cu. [according to Tisch. 8, Syr.cu. favours either reading, but κλήρους is vouched for by Syr. jer. and by the text (not the margin) of Syr.p.] Slav. Vulg. It. Aug.; the singular is from the parallel and <a href="/psalms/22-19.htm" title="But be not you far from me, O LORD: O my strength, haste you to help me.">Psalm 22:19</a>. <a href="/luke/23-35.htm" title="And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.">Luke 23:35</a>. The καί after δέ is wanting in D א, min. Vulg. It. Eus. Lachm. Tisch. The subsequent σὺν αὐτοῖς is wanting in B C D L Q X א, min. Syr. Pers.p. Ar.p. Erp. Copt. Aeth. Cant. 23 :Colb. Corb. Rd. Bracketed by Lachm.; σὺν αὐτοῖς is to be deleted; it was added in order, according to the parallels, to allow the mocking by the people also to take place; καί, however, is to be maintained, partly on account of its preponderating attestation, partly because it suggested the addition of σὺν αὐτοῖς, but appeared inappropriate without this addition. <a href="/luke/23-36.htm" title="And the soldiers also mocked him, coming to him, and offering him vinegar,">Luke 23:36</a>. καί] after προσερχ. is, on preponderating evidence, with Tisch. (Lachm. has only bracketed it), to be deleted. A connective addition. <a href="/luke/23-38.htm" title="And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.">Luke 23:38</a>. γεγραμμένη] Since B L א, Copt. Sahid. have not this at all, while A D Q have ἐπιγεγρ. (so Lachm.), and C* X, min. have γεγρ. after αὐτῷ, the word is, with Tisch., to be deleted as an exegetical addition. γράμμασιν … Ἐβρ.] is wanting in B C* L, Copt. Sahid. Syr.cu. Verc. Deleted by Tisch., by Lachm. only bracketed. It is a very ancient addition from <a href="/john/19-20.htm" title="This title then read many of the Jews: for the place where Jesus was crucified was near to the city: and it was written in Hebrew, and Greek, and Latin.">John 19:20</a>. οὖτός ἐστιν] is wanting in C, Colb., and is found in others, sometimes with (D, 124, Cant. Corb.), sometimes without ἐστίν (B L א, Verc.), not until after Ἰουδαίων; hence there is a strong suspicion of its being a supplement. Lachm. and Tisch. have ὁ βασιλεὺς τ. Ἰουδ. ουτος, although Lachm. brackets οὗτος. <a href="/luke/23-39.htm" title="And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us.">Luke 23:39</a>. εἰ σὺ εἶ] Tisch. has οὐχὶ σὺ εἶ, according to B C* L א, vss.; the Recepta is from <a href="/luke/23-37.htm" title="And saying, If you be the king of the Jews, save yourself.">Luke 23:37</a>, whence also the λέγων, which precedes these words, and which is wanting in B L, has intruded. <a href="/luke/23-42.htm" title="And he said to Jesus, Lord, remember me when you come into your kingdom.">Luke 23:42</a>. κύριε] is wanting in B C* D L M* א, min. Copt. Sahid. Syr.jer. Cant. Verc. Or. (once). Bracketed by Lachm., deleted by Tisch. An addition, which Q, Corb. Brix. Syr.cu. Hil. have before μνήσθ.[259] <a href="/luke/23-44.htm" title="And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.">Luke 23:44</a>. ἦν δέ] Lachm. Tisch. have καὶ ἦν ἤδη, in accordance with sufficient evidence. Both the insertion of δέ and the omission of ἤδη were occasioned by the parallels. <a href="/luke/23-45.htm" title="And the sun was darkened, and the veil of the temple was rent in the middle.">Luke 23:45</a>. καὶ ἐσκοτ. ὁ ἤλιος] appeared unsuitable after <a href="/luke/23-44.htm" title="And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.">Luke 23:44</a>, and was therefore in C**? 33 (not by Marcion, according to Epiphanius) omitted (which omission Griesb. commended), while others put in its place, as a gloss on what precedes, τοῦ ἡλίου ἑκλείποντος (B) or ἐκλιπ. (C* L א, min. vss. Or.; so Tisch.). <a href="/luke/23-46.htm" title="And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said thus, he gave up the ghost.">Luke 23:46</a>. παραθήσομαι] παρατίθεμαι (commended by Griesb., adopted by Lachm. and Tisch.) is decisively attested. The Recepta is from LXX. <a href="/psalms/31-5.htm" title="Into your hand I commit my spirit: you have redeemed me, O LORD God of truth.">Psalm 31:5</a>. <a href="/luke/23-48.htm" title="And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.">Luke 23:48</a>. ΘΕΩΡΟῦΝΤΕς] Lachm. and Tisch. have ΘΕΩΡΉΣΑΝΤΕς, which is founded on B C D L R X א, min. Colb. A has omitted ΘΕΩΡ. Τ. Γ. The aorist is logically necessary. After ΤΎΠΤ. Elz. Scholz have ἙΑΥΤῶΝ, in opposition to A B C* D L א, in spite of which authorities Lachm. has nevertheless retained it. A superfluous addition, instead of which U X Γ have ΑὐΤῶΝ. <a href="/luke/23-49.htm" title="And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.">Luke 23:49</a>. ΑὐΤΟῦ] Lachm. and Tisch. have ΑὐΤῷ, which is sufficiently attested by A B L P, 33, 64, for ΑὐΤΟῦ to be traced to the inaccuracy of the transcribers. Before ΜΑΚΡ. Lachm. Tisch. have ἈΠΌ, in accordance with B D L א. From the parallels. <a href="/luke/23-51.htm" title="(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.">Luke 23:51</a>. Elz. Scholz have Ὅς ΚΑῚ ΠΡΟΣΕΔΈΧΕΤΟ ΚΑῚ ΑὐΤΌς. But B C D L א, 69, Copt. codd. of It. have merely Ὃς ΠΡΟΣΕΔΈΧΕΤΟ. So Lachm. Tisch. From Matthew and Mark was written on the margin sometimes only ΚΑΊ, sometimes ΚΑῚ ΑὐΤΌς, both of which readings are combined in the Recepta. There are many other variations, which together make the Recepta so much the more suspicious. <a href="/luke/23-53.htm" title="And he took it down, and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid.">Luke 23:53</a>. Lachm. Tisch. have deleted the first ΑὐΤΌ, in accordance, indeed, with B C D L א, min. Vulg. It. (not Ver.); but being superfluous, and being regarded as awkwardly in the way, it was easily passed over. ἜΘΗΚ. ΑὐΤΌ] Lachm. and Tisch. have ἜΘΗΚ. ΑὐΤΌΝ, in accordance with B C D א, Vulg. It. Copt. Rightly; ΑὐΤΌ is a repetition from what precedes. <a href="/luke/23-54.htm" title="And that day was the preparation, and the sabbath drew on.">Luke 23:54</a>. ΠΑΡΑΣΚΕΥΉ-G0-] Lachm. Tisch. have ΠΑΡΑΣΚΕΥῆς, in accordance with B C* L א, min. Vulg. codd. of It. Copt. Sahid. Since even the evidence of D is not in favour of the Recepta (it has πρὸ σαββάτου), the authorities in favour of the genitive are all the stronger, especially as παρασκευή was easily regarded by the transcribers as a name. Hence the genitive is to be preferred. The καί before σάββ. is, with Lachm. and Tisch., in accordance with B C* L א, min. vss., to be retained. It slipt out in consequence of the omission of the entire clause κ. σάββ. ἐπεφ. (so still D, Colb.), and then was restored without the superfluous καί. <a href="/luke/23-55.htm" title="And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid.">Luke 23:55</a>. Elz. Scholz have δὲ καὶ γυναῖκες. Certainly erroneous, since the decisive authorities have sometimes left out καί altogether (so Tisch.), sometimes have instead of it αἱ (so Lachm.). The latter is right. From δὲ αἱ arose the δὲ καί so frequent in Luke. But the article is necessary, in accordance with <a href="/luke/23-49.htm" title="And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.">Luke 23:49</a>. [259] Still in connection with this deletion of the κύρις is to be read previously with Tisch., following B C* L א* Copt. Sahid.: καὶ ἔλεγεν· Ἰησοῦ. <div class="versenum"><a href="/luke/23-1.htm">Luke 23:1</a></div><div class="verse">And the whole multitude of them arose, and led him unto Pilate.</div><a href="/context/luke/23-1.htm" title="And the whole multitude of them arose, and led him to Pilate....">Luke 23:1-3</a>. Comp. on <a href="/matthew/27-2.htm" title="And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.">Matthew 27:2</a>; <a href="/matthew/27-11.htm" title="And Jesus stood before the governor: and the governor asked him, saying, Are you the King of the Jews? And Jesus said to him, You say.">Matthew 27:11</a>; <a href="/context/mark/15-1.htm" title="And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate....">Mark 15:1-2</a>. Luke relates the special charge, <a href="/luke/23-2.htm" title="And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.">Luke 23:2</a>, very precisely.[260] The preliminary investigation of the case before the Sanhedrim, <a href="/luke/22-66.htm" title="And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,">Luke 22:66</a> ff., had yielded the result, that Jesus asserted that He was the Messiah. This they now apply in presence of the political power to the political (anti-Roman) side. ἤρξαντο] Beginning of the accusation scene. διαστρέφ.] perverting, misleading. Comp. Polyb. 5:41. 1 : ἀφίστασθαι καὶ διαστρέφειν; <a href="//apocrypha.org/ecclesiasticus/11-34.htm" title="Receive a stranger into thine house, and he will disturb thee, and turn thee out of thine own.">Sir 11:34</a>. τὸ ἔθν. ἡμ.] our nation, <a href="/john/11-50.htm" title="Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.">John 11:50</a>. κωλύοντα] mediately, to wit, by representing Himself, etc.[261] Χριστὸν βασιλέα] a King-Messiah. ΒΑΣΙΛΈΑ is added in connection with the political turn which they gave to the charge. [260] Marcion, as quoted by Epiph., has enriched the accusation with two points more, namely, after τὸ ἔθνος ἡμῶν: καὶ καταλύοντα τὸν νόμον κ. τοὺς προφήτας, and after βασιλ. εἶναι: καὶ ἀποστ ρέφοντα τὰς γυναῖκας κ. τὰ τέκνα. [261] Thus, according to the Recepta, λέγοντα. Still the reading καὶ λέγοντα (B L T א, vss.) is, with Tischendorf, to be preferred, in which the two points κωλύοντα κ.τ.λ. and λέγοντα κ.τ.λ. are put forward independently. How easily the κΑΙ might drop out after διδονΑΙ! <A name="2"></a> <div class="versenum"><a href="/luke/23-2.htm">Luke 23:2</a></div><div class="verse">And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.</div><A name="3"></a> <div class="versenum"><a href="/luke/23-3.htm">Luke 23:3</a></div><div class="verse">And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.</div><A name="4"></a> <div class="versenum"><a href="/luke/23-4.htm">Luke 23:4</a></div><div class="verse">Then said Pilate to the chief priests and to the people, I find no fault in this man.</div><a href="/context/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man....">Luke 23:4-5</a>. In the avowal itself Pilate finds the sign that nothing blameworthy, etc.,—to him it is the expression of the fixed idea of a harmless visionary. ἐπίσχυον] is not, as there is no object in connection with it, to be taken actively (they strengthened their denunciation); but, with the Vulgate, Luther, Beza, and many others: they grew stronger, i.e. they became more emphatic, more energetic. Comp. Diod. v. 59; <a href="//apocrypha.org/1_maccabees/6-6.htm" title="And that Lysias, who went forth first with a great power was driven away of the Jews; and that they were made strong by the armour, and power, and store of spoils, which they had gotten of the armies, whom they had destroyed:">1Ma 6:6</a>, and the correlative κατίσχυον, <a href="/luke/23-23.htm" title="And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.">Luke 23:23</a>. Both kinds of usage are frequent in the LXX. ἀνασείει] Observe, on the one hand, the present, denoting such a persistent urgency; and, on the other, the stronger and more direct expression than <a href="/luke/23-2.htm" title="And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.">Luke 23:2</a> (διαστρέφ.) now used: he stirs up (<a href="/mark/15-11.htm" title="But the chief priests moved the people, that he should rather release Barabbas to them.">Mark 15:11</a>; Polyb. Fr. Hist. 66; Wesseling, ad Diodor. I. p. 615). ἀρξάμ. κ.τ.λ.] as <a href="/matthew/20-8.htm" title="So when even was come, the lord of the vineyard said to his steward, Call the laborers, and give them their hire, beginning from the last to the first.">Matthew 20:8</a>. <A name="5"></a> <div class="versenum"><a href="/luke/23-5.htm">Luke 23:5</a></div><div class="verse">And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.</div><A name="6"></a> <div class="versenum"><a href="/luke/23-6.htm">Luke 23:6</a></div><div class="verse">When Pilate heard of Galilee, he asked whether the man were a Galilaean.</div><a href="/context/luke/23-6.htm" title="When Pilate heard of Galilee, he asked whether the man were a Galilaean....">Luke 23:6-7</a>. Pilate was glad to seize the opportunity, when he heard the name of Galilee (ἀκούσας Γαλιλ.), instead of defending the guiltless, to draw himself out of the business at first, at least by a preliminary reference to the judgment of Herod,[262] which might cause him possibly to be transported to Galilee, and so he might be relieved of the transaction. Herod Antipas was tetrarch of Galilee and Peraea. Comp. <a href="/luke/3-1.htm" title="Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,">Luke 3:1</a>. ἀνέπεμψεν] he sent Him up,—as the word, moreover, is used among the Greeks of the sending of delinquents to a higher judicature. Comp. Polyb. i. 7. 12, xxix. 11. 9. In the same manner ἀνάγειν; comp. on <a href="/acts/25-21.htm" title="But when Paul had appealed to be reserved to the hearing of Augustus, I commanded him to be kept till I might send him to Caesar.">Acts 25:21</a>; but at <a href="/luke/23-11.htm" title="And Herod with his men of war set him at nothing, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.">Luke 23:11</a> it is: he sent back (<a href="/philemon/1-11.htm" title="Which in time past was to you unprofitable, but now profitable to you and to me:">Philemon 1:11</a>). [262] Scarcely merely for the sake of learning the opinion of Herod (Ewald), for this is not made self-evident by the simple ἀνέπεμψεν; nor, moreover, for the sake of learning the truth from Herod (Neander). <A name="7"></a> <div class="versenum"><a href="/luke/23-7.htm">Luke 23:7</a></div><div class="verse">And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.</div><A name="8"></a> <div class="versenum"><a href="/luke/23-8.htm">Luke 23:8</a></div><div class="verse">And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.</div><a href="/context/luke/23-8.htm" title="And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him....">Luke 23:8-9</a>. The frivolous tetrarch, in an unkingly manner, on the assumption that he had only either to accept or to reject Him,[263] immediately upon the sight of Jesus begins to rejoice at the satisfaction of his curiosity. ἦν γὰρ θέλων κ.τ.λ.] for from a long time he had been desirous. On ἐξ ἱκανοῦ, comp. the Greek neutral expressions: ἘΚ ΠΟΛΛΟῦ, ἘΚ ΠΛΕΊΣΤΟΥ, ἘΞ ὈΛΊΓΟΥ, ἘΞ ἘΚΕΊΝΟΥ, and the like; ἘΦʼ ἹΚΑΝΌΝ, <a href="//apocrypha.org/2_maccabees/8-25.htm" title="And took their money that came to buy them, and pursued them far: but lacking time they returned:">2Ma 8:25</a>. ἈΚΟΎΕΙΝ] continually. ἬΛΠΙΖΕ Κ.Τ.Λ.] “ut oculos et animum re nova pasceret more aulae,” Grotius. ΟὐΔῈΝ ἈΠΕΚΡΊΝΑΤΟ] is to be explained from the nature of the questions, and from Jesus seeing through Herod’s purpose. ΑὐΤῸς ΔΈ] But He on His part. [263] Comp. Schleiermacher, L. J. p. 436. <A name="9"></a> <div class="versenum"><a href="/luke/23-9.htm">Luke 23:9</a></div><div class="verse">Then he questioned with him in many words; but he answered him nothing.</div><A name="10"></a> <div class="versenum"><a href="/luke/23-10.htm">Luke 23:10</a></div><div class="verse">And the chief priests and scribes stood and vehemently accused him.</div><a href="/context/luke/23-10.htm" title="And the chief priests and scribes stood and vehemently accused him....">Luke 23:10-12</a>. Εἱστήκεισαν] they stood there. They had brought Him to Herod. εὐτόνως] with passionate energy. Comp. <a href="//apocrypha.org/2_maccabees/12-23.htm" title="Judas also was very earnest in pursuing them, killing those wicked wretches, of whom he slew about thirty thousand men.">2Ma 12:23</a>; <a href="/acts/18-28.htm" title="For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.">Acts 18:28</a>, often in the Greek writers. <a href="/luke/23-11.htm" title="And Herod with his men of war set him at nothing, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.">Luke 23:11</a>. Prudently enough Herod does not enter into the charges,—frivolously enough he thinks that justice will be done to the obstinate enthusiast as to a fool, not by means of investigation and punishment, but by contempt and mockery. σὺν τοῖς στρατεύμασιν αὐτοῦ] These troops are the body of satellites by whom He is surrounded. ἐσθῆτα λαμπρ.] a gorgeous robe, which is not to be defined more strictly. A toga candida (Polyb. x. 4. 8, x. 5. 1), which Beza, Kuinoel, Lange, and others suppose, is less in accordance with the situation, in which Jesus was to be caricatured, not as a candidate, but as a king. As such He was to appear again before Pilate splendidly clothed (but whether actually in purple or not is not expressed in the word). Comp. Xen. Cyrop. ii. 4. 5. Bengel, moreover, aptly remarks: “Herodes videtur contemtim voluisse significare, se nil metuere ab hoc rege.” <a href="/luke/23-12.htm" title="And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.">Luke 23:12</a>. ὄντες] along with ὑπάρχειν, for the, sake of making the situation more strongly prominent. See Dissen, ad Dem. de Cor. p. 258 f. πρὸς ἑαυτούς] not ἀλλήλους this time, simply “ut varietur oratio,” Kühner, ad Xen. Mem. 2. 6. 20. The cause of the previous enmity is unknown; possibly, however, it had originated from disputes about jurisdiction, since that consideration of Herod’s jurisdiction (of the fori originis), even although Herod prudently made no further use of it, but sent back the accused, brought about the reconciliation. According to Justin, c. Tr. 103, Pilate sent Jesus to Herod to please him (χαριζόμενος). REMARK. The narrative of the sending to Herod (comp. <a href="/acts/4-27.htm" title="For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,">Acts 4:27</a>) has the stamp of originality, and might as an interlude, having no bearing on the further course of the history, easily disappear from the connection of the tradition, so that its preservation is only due to Luke’s investigation; and even John, in his narrative of the trial before Pilate, leaves it entirely out of consideration. He leaps over it after the words: ἐγὼ οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ, <a href="/luke/18-38.htm" title="And he cried, saying, Jesus, you son of David, have mercy on me.">Luke 18:38</a> (not after <a href="/luke/23-40.htm" title="But the other answering rebuked him, saying, Do not you fear God, seeing you are in the same condemnation?">Luke 23:40</a>, Tholuck, Olshausen), and hence makes Pilate immediately connect the words of <a href="/luke/23-39.htm" title="And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us.">Luke 23:39</a>, which in the narrative of Luke correspond to the words of <a href="/luke/23-16.htm" title="I will therefore chastise him, and release him.">Luke 23:16</a>. But not as though John had not known the intervening incident (de Wette; a conclusion in itself wholly improbable, and going much too far; such, for example, as might be applied equally to the Lord’s Supper, to the agony in the garden, etc.); but, on the contrary, in accordance with the freedom of his peculiar composition, since all the evangelists did their work eclectically. Lightly Strauss, II. p. 500, satisfied himself with the conjecture that the “anecdote” arose from the endeavour to place Jesus before all possible judgment-seats in Jerusalem. Baur, however (Evang. p. 489), derives the narrative from the endeavour to have the innocence of Jesus attested as conspicuously as possible in the anti-Judaic interest, to lay the guilt on Judaism, and to relieve Pilate as much as possible from the burden (so also Schenkel, p. 405); comp. Eichthal’s frivolous judgment, ii. p. 308. <A name="11"></a> <div class="versenum"><a href="/luke/23-11.htm">Luke 23:11</a></div><div class="verse">And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.</div><A name="12"></a> <div class="versenum"><a href="/luke/23-12.htm">Luke 23:12</a></div><div class="verse">And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.</div><A name="13"></a> <div class="versenum"><a href="/luke/23-13.htm">Luke 23:13</a></div><div class="verse">And Pilate, when he had called together the chief priests and the rulers and the people,</div><a href="/context/luke/23-13.htm" title="And Pilate, when he had called together the chief priests and the rulers and the people,...">Luke 23:13-16</a>. Καὶ τοὺς ἄρχοντ.] and in general the members of the Sanhedrim. Comp. <a href="/luke/24-20.htm" title="And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.">Luke 24:20</a>. <a href="/luke/23-14.htm" title="Said to them, You have brought this man to me, as one that perverts the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof you accuse him:">Luke 23:14</a>. ἐγώ] I, for my part, to which afterwards corresponds ἀλλʼ οὐδὲ Ἡρώδης. ἐνώπιον ὑμῶν] having examined Him in your presence, according to <a href="/luke/23-3.htm" title="And Pilate asked him, saying, Are you the King of the Jews? And he answered him and said, You say it.">Luke 23:3</a>; but there is a variation in <a href="/john/18-33.htm" title="Then Pilate entered into the judgment hall again, and called Jesus, and said to him, Are you the King of the Jews?">John 18:33</a> f. οὐδὲν … αἴτιον ὦν κ.τ.λ.] I have found nothing in this man which could be charged upon him, of that which ye (οὐδὲν ὦν = οὐδὲν τούτων, ἅ) complain of against him. On αἴτιον, guilty, punishable, comp. <a href="/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man.">Luke 23:4</a>; <a href="/luke/23-22.htm" title="And he said to them the third time, Why, what evil has he done? I have found no cause of death in him: I will therefore chastise him, and let him go.">Luke 23:22</a>; on κατηγορ. κατά τινος, very rare in the Greek writers, see Xen. Hell. i. 7. 6 : τῶν τε κατηγορούντων κατὰ τῶν στρατηγῶν. Wolf, ad Dem. Lept. p. 213. <a href="/luke/23-15.htm" title="No, nor yet Herod: for I sent you to him; and, see, nothing worthy of death is done to him.">Luke 23:15</a>. ἀλλʼ οὐδὲ Ἡρώδης] scil. εὗρεν κ.τ.λ., nor has even Herod (who yet knows the Jewish circumstances so accurately), etc. Comp. C. F. A. Fritzsche, in Fritzschior. Opusc. p. 178. καὶ ἰδοὺ κ.τ.λ.] Result of what was done in presence of Herod, which now appears; hence ἐστὶ πεπραγμένον, which does not mean: has been done by Him; but: is done by Him. <a href="/luke/23-16.htm" title="I will therefore chastise him, and release him.">Luke 23:16</a>. The chastisement (what kind of chastisement is left indefinite) is here merely thrown out as a satisfaction; hence there is no essential variation from <a href="/john/18-39.htm" title="But you have a custom, that I should release to you one at the passover: will you therefore that I release to you the King of the Jews?">John 18:39</a>, and no confusion with <a href="/context/john/19-1.htm" title="Then Pilate therefore took Jesus, and scourged him....">John 19:1-4</a>. Comp. also on <a href="/matthew/27-26.htm" title="Then released he Barabbas to them: and when he had scourged Jesus, he delivered him to be crucified.">Matthew 27:26</a>. Bengel rightly says: “Hic coepit nimium concedere Pilatus;” and thereby he had placed the attainment of his purpose beyond his power. Μαλακὸς δέ τις ὁ Πιλάτος καὶ ἥκιστα ὑπὲρ ἀληθείας ἐνστατικός· ἐδεδοίκει γὰρ τὴν συκοφαντίαν, μήπως διαβληθῇ ὡς τὸν ἀντάρτην ἀπολύσας, Theophylact. <A name="14"></a> <div class="versenum"><a href="/luke/23-14.htm">Luke 23:14</a></div><div class="verse">Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:</div><A name="15"></a> <div class="versenum"><a href="/luke/23-15.htm">Luke 23:15</a></div><div class="verse">No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.</div><A name="16"></a> <div class="versenum"><a href="/luke/23-16.htm">Luke 23:16</a></div><div class="verse">I will therefore chastise him, and release him.</div><A name="17"></a> <div class="versenum"><a href="/luke/23-17.htm">Luke 23:17</a></div><div class="verse">(For of necessity he must release one unto them at the feast.)</div><A name="18"></a> <div class="versenum"><a href="/luke/23-18.htm">Luke 23:18</a></div><div class="verse">And they cried out all at once, saying, Away with this man, and release unto us Barabbas:</div><a href="/context/luke/23-18.htm" title="And they cried out all at once, saying, Away with this man, and release to us Barabbas:...">Luke 23:18-23</a>. A condensed account down to the final condemnation, <a href="/luke/23-24.htm" title="And Pilate gave sentence that it should be as they required.">Luke 23:24</a> f. Αἶρε] e medio tolle,—a demand for His death. Comp. <a href="/acts/21-36.htm" title="For the multitude of the people followed after, crying, Away with him.">Acts 21:36</a>; <a href="/acts/22-22.htm" title="And they gave him audience to this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live.">Acts 22:22</a>; Dion. Hal <a href="/luke/4-4.htm" title="And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.">Luke 4:4</a>, and elsewhere. ὅστις] quippe qui, not equivalent to the simple qui, but: a man of such a kind that he, etc. ἦν βεβλημ.] not a paraphrase of the pluperfect, but denoting the condition. <a href="/luke/23-20.htm" title="Pilate therefore, willing to release Jesus, spoke again to them.">Luke 23:20</a>. προσεφώνησε] made an address. Comp. <a href="/acts/21-40.htm" title="And when he had given him license, Paul stood on the stairs, and beckoned with the hand to the people. And when there was made a great silence, he spoke to them in the Hebrew tongue, saying,">Acts 21:40</a>. <a href="/luke/23-21.htm" title="But they cried, saying, Crucify him, crucify him.">Luke 23:21</a>. σταύρου] Imperative active, not middle; paroxytone, not perispomenon. <a href="/luke/23-22.htm" title="And he said to them the third time, Why, what evil has he done? I have found no cause of death in him: I will therefore chastise him, and let him go.">Luke 23:22</a>. γάρ] as <a href="/matthew/27-23.htm" title="And the governor said, Why, what evil has he done? But they cried out the more, saying, Let him be crucified.">Matthew 27:23</a>. <a href="/luke/23-23.htm" title="And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.">Luke 23:23</a>. ἐπέκειντο] they pressed, they urged, instabant, Vulg. Comp. <a href="/luke/5-1.htm" title="And it came to pass, that, as the people pressed on him to hear the word of God, he stood by the lake of Gennesaret,">Luke 5:1</a>; 3Ma 1:22, often thus in the classical writers. κατίσχυον] they became predominant, they prevailed. Comp. Polyb. vi. 51. 6, xx. 5. 6; <a href="/matthew/16-18.htm" title="And I say also to you, That you are Peter, and on this rock I will build my church; and the gates of hell shall not prevail against it.">Matthew 16:18</a>. <A name="19"></a> <div class="versenum"><a href="/luke/23-19.htm">Luke 23:19</a></div><div class="verse">(Who for a certain sedition made in the city, and for murder, was cast into prison.)</div><A name="20"></a> <div class="versenum"><a href="/luke/23-20.htm">Luke 23:20</a></div><div class="verse">Pilate therefore, willing to release Jesus, spake again to them.</div><A name="21"></a> <div class="versenum"><a href="/luke/23-21.htm">Luke 23:21</a></div><div class="verse">But they cried, saying, Crucify him, crucify him.</div><A name="22"></a> <div class="versenum"><a href="/luke/23-22.htm">Luke 23:22</a></div><div class="verse">And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.</div><A name="23"></a> <div class="versenum"><a href="/luke/23-23.htm">Luke 23:23</a></div><div class="verse">And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.</div><A name="24"></a> <div class="versenum"><a href="/luke/23-24.htm">Luke 23:24</a></div><div class="verse">And Pilate gave sentence that it should be as they required.</div><a href="/context/luke/23-24.htm" title="And Pilate gave sentence that it should be as they required....">Luke 23:24-25</a>. Ἐπέκρινε] he pronounced the final sentence, Plat. Leg. vi. p. 768 A; Dem. 1477. 22, and elsewhere; <a href="//apocrypha.org/2_maccabees/4-48.htm" title="Thus they that followed the matter for the city, and for the people, and for the holy vessels, did soon suffer unjust punishment.">2Ma 4:48</a>; 3Ma 4:2. ἀπέλυσε κ.τ.λ.] a tragic contrast. Comp. <a href="/acts/3-14.htm" title="But you denied the Holy One and the Just, and desired a murderer to be granted to you;">Acts 3:14</a>. <A name="25"></a> <div class="versenum"><a href="/luke/23-25.htm">Luke 23:25</a></div><div class="verse">And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.</div><A name="26"></a> <div class="versenum"><a href="/luke/23-26.htm">Luke 23:26</a></div><div class="verse">And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.</div><a href="/context/luke/23-26.htm" title="And as they led him away, they laid hold on one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus....">Luke 23:26-32</a>. Luke proceeds in a very abbreviating fashion, yet with intercalations of original matter, down to <a href="/luke/23-49.htm" title="And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.">Luke 23:49</a>. The observation ἐρχομ. ἀπʼ ἀγροῦ belongs (as Ebrard at an earlier period also supposed, but now, on Olshausen, ed. 4, p. 52, questions), as does <a href="/luke/23-56.htm" title="And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.">Luke 23:56</a>, to the synoptical traces of the working day. See on <a href="/mark/15-21.htm" title="And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.">Mark 15:21</a>. The following saying of Jesus to the women is preserved only by Luke, extremely appropriate to the love and fervour at the threshold of death, and certainly from an original tradition. <a href="/luke/23-27.htm" title="And there followed him a great company of people, and of women, which also bewailed and lamented him.">Luke 23:27</a>. κ. γυναικῶν] of women also, not ministering female friends, but other women; and, indeed, according to <a href="/luke/23-28.htm" title="But Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.">Luke 23:28</a>, from the city, as the female sex is accustomed in general to be very sympathizing and tender at executions; ἐκόπτ., as <a href="/luke/8-52.htm" title="And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleeps.">Luke 8:52</a>. <a href="/luke/23-28.htm" title="But Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.">Luke 23:28</a> f. The address is: that they were not to weep over Him (for He was on His way to meet a glorious future); nevertheless over themselves they ought to weep, etc., for (see <a href="/luke/23-29.htm" title="For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts which never gave suck.">Luke 23:29</a>) over them was impending a terrible future (the destruction of Jerusalem). The contrast of emphasis lies upon ἐπʼ ἐμέ and ἐφʼ ἑαυτάς; by the position of the one at the end and of the other at the beginning, and the consequent juxtaposition as closely as possible of the two expressions, the emphasis is strengthened. μακάριαι] The maternal heart, in truth, feels, besides its own suffering, still more keenly the sufferings of beloved children, Eur. Andr. 395. On ἔθρεψαν (see the critical remarks), comp. Aesch. Choeph. 543: μασθὸν … ἐμὸν θρεπτήριον <a href="/luke/23-30.htm" title="Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.">Luke 23:30</a>. The mountains and hills were to—such is the wish of those who are in despair—not perchance hide them from the calamitous catastrophe and place them in security (comp. <a href="/isaiah/2-19.htm" title="And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he rises to shake terribly the earth.">Isaiah 2:19</a>; <a href="/isaiah/2-21.htm" title="To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he rises to shake terribly the earth.">Isaiah 2:21</a>), but, as the words themselves (comp. with <a href="/hosea/10-8.htm" title="The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.">Hosea 10:8</a>; <a href="/revelation/6-16.htm" title="And said to the mountains and rocks, Fall on us, and hide us from the face of him that sits on the throne, and from the wrath of the Lamb:">Revelation 6:16</a>) indicate, the destructive landslip which covers them was to take them away by sudden death from the intolerable evil. ἄρξονται] an outbreaking of the greatest anguish. The subject is the people in general (the Jews), not the steriles (Bengel). <a href="/luke/23-31.htm" title="For if they do these things in a green tree, what shall be done in the dry?">Luke 23:31</a>. Reason on which this announcement of evil was based, <a href="/luke/23-29.htm" title="For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts which never gave suck.">Luke 23:29</a> f. “If they thus treat the guiltless and the righteous, what shall happen to the godless (to themselves)?” On the figure of the green (<a href="/psalms/1-5.htm" title="Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.">Psalm 1:5</a>) and the dry tree, comp. <a href="/ezekiel/21-3.htm" title="And say to the land of Israel, Thus said the LORD; Behold, I am against you, and will draw forth my sword out of his sheath, and will cut off from you the righteous and the wicked.">Ezekiel 21:3</a>; Sanhedr. f. 93. 1. This last saying of Jesus, <a href="/context/luke/23-28.htm" title="But Jesus turning to them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children....">Luke 23:28-31</a>, is one great memorial more, at once of His self-denial and of His sinless consciousness, as well as of His certain insight into the counsel of the divine retribution, which now allows itself no longer to be averted, but to be even once more announced with the pain of rejected love, and not to be withheld. <a href="/luke/23-32.htm" title="And there were also two other, malefactors, led with him to be put to death.">Luke 23:32</a>. κακοῦργοι] defining more closely the ἕτεροι δύο. Comp. <a href="/luke/23-33.htm" title="And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.">Luke 23:33</a>. See Bornemann, Schol. p. 147 f.; Winer, p. 469 [E. T. 665]; Krüger, Anab. i. 4. 2. <A name="27"></a> <div class="versenum"><a href="/luke/23-27.htm">Luke 23:27</a></div><div class="verse">And there followed him a great company of people, and of women, which also bewailed and lamented him.</div><A name="28"></a> <div class="versenum"><a href="/luke/23-28.htm">Luke 23:28</a></div><div class="verse">But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.</div><A name="29"></a> <div class="versenum"><a href="/luke/23-29.htm">Luke 23:29</a></div><div class="verse">For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.</div><A name="30"></a> <div class="versenum"><a href="/luke/23-30.htm">Luke 23:30</a></div><div class="verse">Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.</div><A name="31"></a> <div class="versenum"><a href="/luke/23-31.htm">Luke 23:31</a></div><div class="verse">For if they do these things in a green tree, what shall be done in the dry?</div><A name="32"></a> <div class="versenum"><a href="/luke/23-32.htm">Luke 23:32</a></div><div class="verse">And there were also two other, malefactors, led with him to be put to death.</div><A name="33"></a> <div class="versenum"><a href="/luke/23-33.htm">Luke 23:33</a></div><div class="verse">And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.</div><a href="/context/luke/23-33.htm" title="And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left....">Luke 23:33-34</a>. Κρανίον] A Greek translation of Γολγοθᾶ, a skull, so named from its form. See on <a href="/matthew/27-33.htm" title="And when they were come to a place called Golgotha, that is to say, a place of a skull,">Matthew 27:33</a>, and Ewald, Gesch. Chr. p. 485, who discovers in the name Golgotha the hill named Gareb in <a href="/jeremiah/31-39.htm" title="And the measuring line shall yet go forth over against it on the hill Gareb, and shall compass about to Goath.">Jeremiah 31:39</a>. <a href="/luke/23-34.htm" title="Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.">Luke 23:34</a>. In ἄφες αὐτοῖς Jesus refers to His enemies, who indeed were the sinning subjects, not to the Roman soldiers (Michaelis, Paulus, Kuinoel, Ewald, Wittichen, following older commentators, and as early as in Euthymius Zigabenus), who discharged the office of executioners only involuntarily and morally uninterested therein; so that in their case there could be no allusion either to imputation or to forgiveness. The mockery of the soldiers (Paulus, Kuinoel, Bleek also) is in respect of the crucifixion purely an invention. But in respect of the crucifixion (τί ποιοῦσι) is the prayer uttered in which from the innermost heart of Jesus breathes the deepest love which regards the crime in the mildest light, not indeed removing, but extenuating[264] the guilt, as a result of the want of knowledge of the nature of the deed (for they were slaying the Messiah of the people, whom they, however, had not recognised as such), and consequently the deed was capable of forgiveness. Even this prayer is a relic of the Crucified One, which Luke alone has preserved for us from a written or oral source. In <a href="/acts/3-17.htm" title="And now, brothers, I know that through ignorance you did it, as did also your rulers.">Acts 3:17</a>; <a href="/acts/7-60.htm" title="And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.">Acts 7:60</a>, its echo is heard. Comp. <a href="/1_corinthians/2-8.htm" title="Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.">1 Corinthians 2:8</a>, and the same prayer of the dying James in Eusebius, <a href="/luke/2-23.htm" title="(As it is written in the law of the LORD, Every male that opens the womb shall be called holy to the Lord;)">Luke 2:23</a>. διαμεριζόμ.] at the division. ΚΛΉΡΟΥς (see the critical remarks): lots. Comp. on <a href="/mark/15-24.htm" title="And when they had crucified him, they parted his garments, casting lots on them, what every man should take.">Mark 15:24</a>. [264] Comp. J. Müller, v. d. Sünde, I. p. 285; Schleiermacher, L. J. p. 453 f. Against the opinion of Buttmann in the Stud. u. Krit. 1860, p. 353, see Graf in the same, 1861, p. 749 ff. <A name="34"></a> <div class="versenum"><a href="/luke/23-34.htm">Luke 23:34</a></div><div class="verse">Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.</div><A name="35"></a> <div class="versenum"><a href="/luke/23-35.htm">Luke 23:35</a></div><div class="verse">And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.</div><a href="/context/luke/23-35.htm" title="And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God....">Luke 23:35-38</a>. According to the corrected text (see the critical remarks), it is not in Luke the people that mock (comp., on the other hand, <a href="/matthew/27-39.htm" title="And they that passed by reviled him, wagging their heads,">Matthew 27:39</a> f.; <a href="/mark/15-29.htm" title="And they that passed by railed on him, wagging their heads, and saying, Ah, you that destroy the temple, and build it in three days,">Mark 15:29</a> f.), for they rather stand there as spectators, but the members of the Sanhedrim. δὲ καί refers merely to the ἐκμυκτηρίζειν of the ἄρχοντες. To the standing by and looking on of the people (not further sympathizing) is added, however, also mockery on the part of the members of the Sanhedrim. On ἐξεμυκτ. comp. <a href="/psalms/22-8.htm" title="He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.">Psalm 22:8</a>, and see on <a href="/luke/16-14.htm" title="And the Pharisees also, who were covetous, heard all these things: and they derided him.">Luke 16:14</a>. οὗτος] this fellow! with scornful contempt. ὁ τοῦ Θεοῦ ἐκλεκτός] <a href="/luke/9-35.htm" title="And there came a voice out of the cloud, saying, This is my beloved Son: hear him.">Luke 9:35</a>. <a href="/luke/23-36.htm" title="And the soldiers also mocked him, coming to him, and offering him vinegar,">Luke 23:36</a> is not a misunderstanding of <a href="/matthew/27-48.htm" title="And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink.">Matthew 27:48</a> (de Wette), but something special which the other evangelists have not got. A mocking offer, not an actual giving to drink; for here the offer was not made by means of a sponge, so that naturally Jesus could not accept the drink. The proceeding was a grim joke! <a href="/luke/23-38.htm" title="And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.">Luke 23:38</a>. ἐπʼ αὐτῷ] over Him on the cross. The supplementary statement of the title on the cross (see on <a href="/matthew/27-37.htm" title="And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.">Matthew 27:37</a>) explains the fact that the soldiers scoffed at Him as the King of the Jews. <A name="36"></a> <div class="versenum"><a href="/luke/23-36.htm">Luke 23:36</a></div><div class="verse">And the soldiers also mocked him, coming to him, and offering him vinegar,</div><A name="37"></a> <div class="versenum"><a href="/luke/23-37.htm">Luke 23:37</a></div><div class="verse">And saying, If thou be the king of the Jews, save thyself.</div><A name="38"></a> <div class="versenum"><a href="/luke/23-38.htm">Luke 23:38</a></div><div class="verse">And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.</div><A name="39"></a> <div class="versenum"><a href="/luke/23-39.htm">Luke 23:39</a></div><div class="verse">And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.</div><a href="/context/luke/23-39.htm" title="And one of the malefactors which were hanged railed on him, saying, If you be Christ, save yourself and us....">Luke 23:39-43</a>. Εἶς] A difference from <a href="/mark/15-32.htm" title="Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.">Mark 15:32</a> and from <a href="/matthew/27-44.htm" title="The thieves also, which were crucified with him, cast the same in his teeth.">Matthew 27:44</a>; see on the passages. οὐχὶ (see the critical remarks) σὺ εἶ ὁ Χρ. is a jeering question, Art thou not the Messiah? <a href="/luke/23-40.htm" title="But the other answering rebuked him, saying, Do not you fear God, seeing you are in the same condemnation?">Luke 23:40</a>. οὐδὲ φοβηῇ σύ] not: Dost not even thou fear (de Wette, Bleek, following the Vulg., Grotius, Lange, and others, that would be οὐδὲ σὺ φ.)? but: Hast thou no fear[265] at all on thy part before God, since thou art in the same condemnation (as this Jesus whom thou revilest)? This similarity of position in suffering the judicial condemnation of the cross is the reason wherefore he ought at least to be afraid before God, and not continue to practise blasphemous outrage. <a href="/luke/23-41.htm" title="And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing amiss.">Luke 23:41</a>. οὐδὲν ἄτοπον] nothing unlawful; see in general, Lünemann on <a href="/2_thessalonians/3-2.htm" title="And that we may be delivered from unreasonable and wicked men: for all men have not faith.">2 Thessalonians 3:2</a>. The very general expression marks the innocence so much the more strongly. <a href="/luke/23-42.htm" title="And he said to Jesus, Lord, remember me when you come into your kingdom.">Luke 23:42</a>. Think on me (to raise me from the dead, and to receive me into the Messiah’s kingdom) when Thou shalt have come in Thy kingly glory (as <a href="/matthew/16-28.htm" title="Truly I say to you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.">Matthew 16:28</a>). The promises of Jesus in regard to His Parousia must have been known to the robber,—which might easily enough be the case in Jerusalem,—and does not actually presuppose the instructions of Jesus; yet he may also have heard Him himself, and now have remembered what he had heard. The extraordinary element of the agonizing situation in the view of death had now as its result the extraordinary effect of firm faith in those promises; hence there is no sufficient reason on account of this faith, in which he even excelled the apostles, to relegate the entire history into the region of unhistorical legend[266] (Strauss, II. p. 519; Zeller in his Jahrb. 1843, I. p. 78; Schenkel, Eichthal), in which has been found in the different demeanour of the two robbers even the representation of the different behaviour of the Jews and Gentiles towards the preaching of the crucified Christ (Schwegler, II. p. 50 f.). Others (Vulgate, Luther, and many others, including Kuinoel and Ewald) have taken ἐν in a pregnant sense as equal to ΕἸς, which is erroneous, since Jesus Himself establishes His kingdom; but to conceive of the supramundane kingdom (Euthymius Zigabenus, Grotius, Bornemann) brings with it the supposition, which in Luke is out of place, that the robber has heard the saying of Jesus at <a href="/john/18-36.htm" title="Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.">John 18:36</a>. <a href="/luke/23-43.htm" title="And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.">Luke 23:43</a>. σήμερον] does not belong to ΛΈΓΩ ΣΟΙ (a view already quoted in Theophylact, and rightly estimated by the phrase ἘΚΒΙΆΖΟΝΤΑΙ ΤῸ ῬῆΜΑ), in respect of which it would be idle and unmeaning (this also in opposition to Weitzel in the Stud. u. Krit. 1836, p. 957), but to what follows. The Lord knew that His own death and the robber’s would take place to-day. In the case of the robber it was accelerated by means of breaking the legs. On the classical word παράδεισος (Park), see Poppo, ad Xen. Cyr. 1. 3. 14. The LXX. <a href="/genesis/2-8.htm" title="And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.">Genesis 2:8</a> f. give this name to the dwelling-place of the first pair; the blessedness of this place, however, very naturally occasioned the naming, in the later Jewish theology, of the portion of Hades in which the souls of the righteous after death dwell till the resurrection, paradise. Comp. also the Book of Enoch <a href="/luke/22-9.htm" title="And they said to him, Where will you that we prepare?">Luke 22:9</a> f. Not to be confounded with the heavenly paradise, <a href="/2_corinthians/12-4.htm" title="How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.">2 Corinthians 12:4</a>; <a href="/revelation/2-7.htm" title="He that has an ear, let him hear what the Spirit said to the churches; To him that overcomes will I give to eat of the tree of life, which is in the middle of the paradise of God.">Revelation 2:7</a>. See on <a href="/luke/16-23.htm" title="And in hell he lift up his eyes, being in torments, and sees Abraham afar off, and Lazarus in his bosom.">Luke 16:23</a>; Lightfoot and Wetstein on the passage. In the answer of Jesus there was probably not implied a divergence from the kind and manner in which the petitioner conceived to himself the fulfilment of his petition (Schleiermacher), but it presented simply and without veil, as well as in the most directly comforting form, the certainty of his petition being granted, since if his soul came into paradise, participation in the resurrection of the just and in the kingdom of the Messiah could not fail him. Hofmann, Schriftbew. II. 1, p. 488, rationalizes the idea of paradise. Where the blessed communion of man with God is realized, there, he says, is paradise. This abstraction is surely erroneous, for this reason, that according to it the risen souls must be in paradise, which is nowhere taught—they are in Messiah’s kingdom. By μετʼ ἐμοῦ Jesus expresses definitely His descensus ad inferos (König, Lehre von d. Höllenf. p. 45 ff.; Güder, Lehre v. d. Erschein. Jesu Chr. unter d. Todten, p. 33 ff.), in respect of which the fact that here circumstances required the mention of paradise only, and not of Gehenna, does not exclude what is contained in <a href="/1_peter/3-18.htm" title="For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:">1 Peter 3:18</a> f., as though we had here “a passage contradicting the analogy of doctrine” (de Wette). See, on the other hand, also West in the Stud. u. Krit. 1858, p. 252 ff. [265] To say nothing, moreover, of penitent humility and resignation. [266] For apocryphal fables, which subsequently linked themselves thereto, see Thilo, ad Evang. Infant. 23, p. 143. <A name="40"></a> <div class="versenum"><a href="/luke/23-40.htm">Luke 23:40</a></div><div class="verse">But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?</div><A name="41"></a> <div class="versenum"><a href="/luke/23-41.htm">Luke 23:41</a></div><div class="verse">And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.</div><A name="42"></a> <div class="versenum"><a href="/luke/23-42.htm">Luke 23:42</a></div><div class="verse">And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.</div><A name="43"></a> <div class="versenum"><a href="/luke/23-43.htm">Luke 23:43</a></div><div class="verse">And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.</div><A name="44"></a> <div class="versenum"><a href="/luke/23-44.htm">Luke 23:44</a></div><div class="verse">And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.</div><a href="/context/luke/23-44.htm" title="And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour....">Luke 23:44-46</a>. See on <a href="/matthew/27-45.htm" title="Now from the sixth hour there was darkness over all the land to the ninth hour.">Matthew 27:45</a>; <a href="/matthew/27-50.htm" title="Jesus, when he had cried again with a loud voice, yielded up the ghost.">Matthew 27:50</a> f.; <a href="/mark/15-33.htm" title="And when the sixth hour was come, there was darkness over the whole land until the ninth hour.">Mark 15:33</a>; <a href="/mark/15-37.htm" title="And Jesus cried with a loud voice, and gave up the ghost.">Mark 15:37</a> f. According to Luke, the connection of events was as follows: It was already about the sixth hour, when there is darkness over the whole earth till the ninth hour (yet the sun is still visible),—then the sun also vanishes in darkness—the veil is rent Jesus utters His last cry, and dies. καί] as <a href="/luke/19-43.htm" title="For the days shall come on you, that your enemies shall cast a trench about you, and compass you round, and keep you in on every side,">Luke 19:43</a>; <a href="/mark/15-25.htm" title="And it was the third hour, and they crucified him.">Mark 15:25</a>. τὸ πνεῦμά μου] my spirit, comprehending the whole spiritual nature, contrasted with the dying body; <a href="/acts/7-59.htm" title="And they stoned Stephen, calling on God, and saying, Lord Jesus, receive my spirit.">Acts 7:59</a>. Comp. in general, Hahn, Theol. d. N. T. I. p. 410. <a href="/luke/23-46.htm" title="And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said thus, he gave up the ghost.">Luke 23:46</a>. εἰς χεῖράς σου κ.τ.λ.] from <a href="/psalms/31-6.htm" title="I have hated them that regard lying vanities: but I trust in the LORD.">Psalm 31:6</a>, which words Jesus makes His own, committing His spirit wholly to the disposal of God; and this perfect surrender to God, whose control extends even to Hades (<a href="/luke/16-22.htm" title="And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;">Luke 16:22</a>; <a href="//apocrypha.org/wisdom_of_solomon/3-1.htm" title="But the souls of the righteous are in the hand of God, and there shall no torment touch them.">Wis 3:1</a>; <a href="/acts/2-27.htm" title="Because you will not leave my soul in hell, neither will you suffer your Holy One to see corruption.">Acts 2:27</a>), is not out of keeping with <a href="/luke/23-43.htm" title="And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.">Luke 23:43</a>. This prayer is to be placed after the τετέλεσται of <a href="/john/19-30.htm" title="When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.">John 19:30</a>, and corresponds to the παρέδωκεν τὸ πνεῦμα of John. Probably, however, the idea παρέδωκεν τὸ πνεῦμα was only by the more accurately explaining tradition moulded into the definite words, as Luke has them. <A name="45"></a> <div class="versenum"><a href="/luke/23-45.htm">Luke 23:45</a></div><div class="verse">And the sun was darkened, and the veil of the temple was rent in the midst.</div><A name="46"></a> <div class="versenum"><a href="/luke/23-46.htm">Luke 23:46</a></div><div class="verse">And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.</div><A name="47"></a> <div class="versenum"><a href="/luke/23-47.htm">Luke 23:47</a></div><div class="verse">Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.</div><a href="/context/luke/23-47.htm" title="Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man....">Luke 23:47-49</a>. See on <a href="/context/matthew/27-54.htm" title="Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God....">Matthew 27:54-56</a>; <a href="/context/mark/15-39.htm" title="And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God....">Mark 15:39-41</a>. τὸ γενόμενον] that which had happened, namely, how Jesus had uttered the last loud cry, and had expired. Comp. <a href="/mark/15-39.htm" title="And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.">Mark 15:39</a>, whom Luke follows. To refer it still further back (even to include also what is narrated in <a href="/luke/23-44.htm" title="And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.">Luke 23:44</a> f.) is forbidden by the ἐσχίσθη κ.τ.λ., to which ἰδών cannot also refer. The plural expression, however, τὰ γενόμενα, <a href="/luke/23-48.htm" title="And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.">Luke 23:48</a>, has a wider reference, since, in accordance with συμπαραγ. ἐπὶ τ. θεωρίαν ταύτ., it must include the entire process of the crucifixion down to <a href="/luke/23-46.htm" title="And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said thus, he gave up the ghost.">Luke 23:46</a>. ἐδόξασε τ. θεόν] i.e. practically, by His confession, which redounded to the honour of God. Comp. <a href="/john/9-24.htm" title="Then again called they the man that was blind, and said to him, Give God the praise: we know that this man is a sinner.">John 9:24</a>. In this confession, however, δίκαιος (instead of the Son of God in Mark and Matthew) is a product of later reflection. ἐπὶ τὴν θεωρίαν ταύτ.] objectively: ad hoc spectaculum, as θεωρία (occurring only here in the New Testament) is often applied by Greek writers to plays, public festivals, etc. τύπτοντες τὰ στήθη] grief (<a href="/luke/8-52.htm" title="And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleeps.">Luke 8:52</a>, <a href="/luke/18-13.htm" title="And the publican, standing afar off, would not lift up so much as his eyes to heaven, but smote on his breast, saying, God be merciful to me a sinner.">Luke 18:13</a>). According to Luke, the people did not, indeed, join in the mockery (<a href="/luke/23-35.htm" title="And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.">Luke 23:35</a>), though they probably chimed in with the accusation and the demand for His death (<a href="/context/luke/23-4.htm" title="Then said Pilate to the chief priests and to the people, I find no fault in this man....">Luke 23:4-5</a>; <a href="/luke/23-13.htm" title="And Pilate, when he had called together the chief priests and the rulers and the people,">Luke 23:13</a>; <a href="/luke/23-18.htm" title="And they cried out all at once, saying, Away with this man, and release to us Barabbas:">Luke 23:18</a>; <a href="/luke/23-21.htm" title="But they cried, saying, Crucify him, crucify him.">Luke 23:21</a>; <a href="/luke/23-23.htm" title="And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.">Luke 23:23</a>), and hence they prove themselves the mobile vulgus. The special circumstances had made them change their tune. <a href="/luke/23-49.htm" title="And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.">Luke 23:49</a>. πάντες οἱ γνωστοὶ αὐτῷ] those, to wit, who were present in Jerusalem. Luke alone has this statement, which, however, is so summary that even by the expression ἀπὸ μακρόθεν it does not contradict the narrative of <a href="/john/19-25.htm" title="Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.">John 19:25</a>. γυναῖκες] <a href="/luke/8-2.htm" title="And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,">Luke 8:2</a> f. ὁρῶσαι τ.] belonging to εἱστήκεισαν. <A name="48"></a> <div class="versenum"><a href="/luke/23-48.htm">Luke 23:48</a></div><div class="verse">And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.</div><A name="49"></a> <div class="versenum"><a href="/luke/23-49.htm">Luke 23:49</a></div><div class="verse">And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.</div><A name="50"></a> <div class="versenum"><a href="/luke/23-50.htm">Luke 23:50</a></div><div class="verse">And, behold, there was a man named Joseph, a counseller; and he was a good man, and a just:</div><a href="/context/luke/23-50.htm" title="And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just:...">Luke 23:50-56</a>. See on <a href="/context/matthew/27-57.htm" title="When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:...">Matthew 27:57-61</a>; <a href="/context/mark/15-42.htm" title="And now when the even was come, because it was the preparation, that is, the day before the sabbath,...">Mark 15:42-47</a>. Luke follows Mark with abbreviations, although with some peculiarities. ὑπάρχ.] belonging to βουλ. δίκαιος] justus, in the narrower meaning; see the following parenthesis. It is a special side of ἀγαθός (excellent). <a href="/luke/23-51.htm" title="(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.">Luke 23:51</a>. οὐκ ἦν συγκ.] was not in agreement with their decision. Comp. on <a href="/luke/23-19.htm" title="(Who for a certain sedition made in the city, and for murder, was cast into prison.)">Luke 23:19</a>; and as to συγκατατίθεμαι, assentior, see Locella, ad Xen. Eph. p. 209. κ. τῇ πράξει] and to the practice, the evil act. See on <a href="/romans/8-13.htm" title="For if you live after the flesh, you shall die: but if you through the Spirit do mortify the deeds of the body, you shall live.">Romans 8:13</a>; <a href="/colossians/3-9.htm" title=" Lie not one to another, seeing that you have put off the old man with his deeds;">Colossians 3:9</a>. Comp. Xen. Anab. vii. 6. 17. αὐτῶν] τῶν βουλευτῶν, as is implied in βουλευτής, <a href="/luke/23-50.htm" title="And, behold, there was a man named Joseph, a counselor; and he was a good man, and a just:">Luke 23:50</a>, Winer, p. 132 [E. T. 182]. <a href="/luke/23-52.htm" title="This man went to Pilate, and begged the body of Jesus.">Luke 23:52</a>. οὗτος] recapitulating, Kühner, II. p. 330. <a href="/luke/23-53.htm" title="And he took it down, and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid.">Luke 23:53</a>. λαξευτῷ] hewn in stone (<a href="/deuteronomy/4-49.htm" title="And all the plain on this side Jordan eastward, even to the sea of the plain, under the springs of Pisgah.">Deuteronomy 4:49</a>), therefore neither dug nor built. οὗ οὐκ ἦν κ.τ.λ.] Comp. <a href="/luke/19-30.htm" title="Saying, Go you into the village over against you; in the which at your entering you shall find a colt tied, where on yet never man sat: loose him, and bring him here.">Luke 19:30</a>; a more definite mode of expressing the καινῷ, in Matthew. Comp. <a href="/john/19-41.htm" title="Now in the place where he was crucified there was a garden; and in the garden a new sepulcher, wherein was never man yet laid.">John 19:41</a>. In respect of the emphatically cumulative negatives, see Winer, p. 443 [E. T. 626]. <a href="/luke/23-54.htm" title="And that day was the preparation, and the sabbath drew on.">Luke 23:54</a>. And it was the preparation day (the day of preparation for the Sabbath, πρόσαββατον). Even here (comp. on <a href="/mark/15-42.htm" title="And now when the even was come, because it was the preparation, that is, the day before the sabbath,">Mark 15:42</a>) no trace of a festival day is to be found in the day of Jesus’ death. Comp. <a href="/luke/23-26.htm" title="And as they led him away, they laid hold on one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.">Luke 23:26</a>; <a href="/luke/23-56.htm" title="And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.">Luke 23:56</a>. ἐπέφωσκε] elsewhere of the breaking of the natural day (of the day light; see <a href="/matthew/28-1.htm" title="In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.">Matthew 28:1</a>); but here of the legal daybreak, which began with sunset. Not an inaccuracy of expression, in which only prevailed the idea of the beginning of the day, but according to the Jewish mode of expression, which still, moreover, gave to the legal beginning of the day, at the closing in of night, the name of איר, on account of the lighting of the lamps, which the natural evening made necessary. See the passages from the Rabbinical writers in Lightfoot, p. 892 f. Comp. Ev. Nicod. 12. That this mode of designation specially applied to the beginning of the Sabbath, on account of the Sabbath lights (see Lightfoot, Zeger, Clarius, Wetstein, Kuinoel, Bleek, and others), cannot be proved. The imperfect means: it would begin, was on the point of beginning. See Bernhardy, p. 373. <a href="/luke/23-55.htm" title="And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid.">Luke 23:55</a>. κατακολουθ.] following after, going after from the place of the cross, <a href="/luke/23-49.htm" title="And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.">Luke 23:49</a>, to the place of the grave, <a href="/luke/23-53.htm" title="And he took it down, and wrapped it in linen, and laid it in a sepulcher that was hewn in stone, wherein never man before was laid.">Luke 23:53</a>. In the New Testament the word is found again only in <a href="/acts/16-17.htm" title="The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show to us the way of salvation.">Acts 16:17</a>; comp. <a href="/jeremiah/17-16.htm" title="As for me, I have not hastened from being a pastor to follow you: neither have I desired the woeful day; you know: that which came out of my lips was right before you.">Jeremiah 17:16</a>; Polyb. vi. 42. 2; Long. iii. 15. The meaning: “as far as down there into the grave,” is an addition of Lange’s; in κατά is found the idea of going after. <a href="/luke/23-56.htm" title="And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.">Luke 23:56</a>. μέν] to which corresponds the δέ, <a href="/luke/24-1.htm" title="Now on the first day of the week, very early in the morning, they came to the sepulcher, bringing the spices which they had prepared, and certain others with them.">Luke 24:1</a>; hence at the end of the chapter only a comma is to be placed. According to Mark, they did not buy the spices till later. See on <a href="/mark/16-1.htm" title="And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.">Mark 16:1</a>. In Luke there is no offence against the Jewish observance (Schenkel), which assuredly was well enough known to him, but there is a trace of the working day in the tradition which he follows. Comp. on <a href="/luke/23-26.htm" title="And as they led him away, they laid hold on one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.">Luke 23:26</a>; <a href="/john/18-28.htm" title="Then led they Jesus from Caiaphas to the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.">John 18:28</a>; <a href="/john/13-29.htm" title="For some of them thought, because Judas had the bag, that Jesus had said to him, Buy those things that we have need of against the feast; or, that he should give something to the poor.">John 13:29</a>; Bleek, Beitr. p. 137. Ebrard on Olshausen, p. 53 f., gives explanations which are only evasions, but which are of the less importance, as in this place Luke, with his inconsequent notice, stands alone. <A name="51"></a> <div class="versenum"><a href="/luke/23-51.htm">Luke 23:51</a></div><div class="verse">(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.</div><A name="52"></a> <div class="versenum"><a href="/luke/23-52.htm">Luke 23:52</a></div><div class="verse">This man went unto Pilate, and begged the body of Jesus.</div><A name="53"></a> <div class="versenum"><a href="/luke/23-53.htm">Luke 23:53</a></div><div class="verse">And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.</div><A name="54"></a> <div class="versenum"><a href="/luke/23-54.htm">Luke 23:54</a></div><div class="verse">And that day was the preparation, and the sabbath drew on.</div><A name="55"></a> <div class="versenum"><a href="/luke/23-55.htm">Luke 23:55</a></div><div class="verse">And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.</div><A name="56"></a> <div class="versenum"><a href="/luke/23-56.htm">Luke 23:56</a></div><div class="verse">And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.</div><div id="botbox"><div class="padbot"><div align="center">Heinrich August Wilhelm Meyer's NT Commentary Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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