The Narrative of Luke

Chapter 23

Blaine Robison, M.A.

Published 6 June 2026

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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations.

Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).

Part Four: The Consummation of Messiah's Mission (19:28-24:53)

Chapter Summary

Chapter Twenty-three continues the narrative of the prosecution of Yeshua. Early on the morning of Friday, Nisan 15, Jewish leaders take Yeshua to the Roman procurator Pontius Pilate and present three false accusations. Pilate interrogates Yeshua and declares him innocent. The accusers then claim Yeshua fomented rebellion. Pilate, understanding that he was from Galilee, sends him to Herod Antipas, by whom he is examined. The chief priests and scribes again accuse him, and Herod and his soldiers mock him. Yeshua is sent back to Pilate who again pronounces him to be innocent, and offers to release him. The accusers clamor for condemnation, and Pilate finally consents to their demand, while releasing an insurrectionist according to custom.

Yeshua is taken away for execution and en route a man is drafted to carry his cross. The people loudly lament the tragedy, and he again foretells future catastrophe for the Jewish people. Yeshua and two criminals are brought to a hill outside the city and crucified. He prays to the Father, asking mercy for his executioners, but he is mocked and insulted by the rulers and soldiers. A notice is attached on the cross reading "King of the Jews." The words of the two criminals are given, one mocking Yeshua and the other with a penitent heart giving praise, to whom Yeshua promises paradise. A great darkness comes upon the land for three hours.

Then the veil of the temple sanctuary is miraculously torn in half and Yeshua surrenders his spirit to the Father. A Roman centurion and many others are greatly affected at his death. Joseph of Arimathea begs Pilate for the body, takes it down from the cross and puts it in his own new tomb. Women disciples prepare spices and ointments to anoint the body and then rest on the Sabbath.

Chapter Outline

First Hearing Before Pilate, 23:1-7

Hearing Before Herod, 23:8-12

Second Hearing Before Pilate, 23:13-25

Road of Suffering, 23:26-31

Crucifixion on Golgotha, 23:32-38

Final Words, 23:39-49

Burial of Yeshua, 23:50-56

Date: Nisan 15 (Friday), April 7 Julian, A.D. 30

First Hearing Before Pilate, 23:1-7

Reference: Matthew 27:2, 11-14; Mark 15:1-5; John 18:28-37.

1 And having arisen the whole assembly of them brought him to Pilate.

And: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. having arisen: Grk. anistēmi, aor. part., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting position or simply standing. The judicial body conducted its deliberations while seated (Matt 23:2). the whole: Grk. hapas, adj., a totality of something; all, the whole, everything. assembly: Grk. ho plēthos, a relatively large number of any kind; crowd, multitude, assembly, body.

of them: pl. of Grk. autos, an intensive personal pronoun, often used to distinguish or give prominence to a person or thing in contrast to another. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here. Luke identifies the group passing judgment on Yeshua as consisting of chief priests and scribes (Luke 22:66). Matthew and Mark add "elders of the people" (Matt 27:1; Mark 15:1). At least 23 were present as required by Jewish law for a capital case. Mark says explicitly, "they all condemned him" (Mark 14:64). At least two members of the Council were secret disciples of Yeshua: Nicodemus, a Pharisee (John 3:1), and Joseph of Arimathea, a rich man with no known sect affiliation (Matt 27:57; Mark 15:43; Luke 23:51; John 19:38).

In verse 51 below Luke says that Joseph had not agreed with the vote of the second hearing," which implies that he was present for the third hearing. The same could be said of Nicodemus who defended Yeshua on a prior occasion (John 7:50-51). The common translation of Mark 14:64, "they all condemned him" refers to those present for the second hearing in the house of Caiaphas. In addition, decisions were made by majority vote (Sanh. 5:1), which then is decreed as the decision of the council. The generalization of "they all" could be explained by the old Jewish saying, "If five sons are faithful and two are not, you may cry, 'Woe is me, for my sons are unfaithful!'" (Stern 386). So the "whole" of members who took Yeshua to Pilate were the ones who voted for death.

brought: Grk. agō, aor., 3p-pl., to cause movement by taking the lead; bring, carry, lead, take. him: Grk. autos. to: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position, location or direction; among, at, in, on, upon, over, to (DM 106). Pilate: Grk. Pilatos, which transliterates Latin Pilatus. Pontius Pilate was the fifth governor to rule the Roman province Judaea, from A.D. 26 to 36. Pilate's official title was Prefect (Latin Praefectus), which signified authority over military forces, but he also served as procurator, which signified administrative authority.

Although he was answerable to the Emperor he was subordinate to the legate of Syria, who happened to be absent from the region at this time (Bond 5, 14-15). He is mentioned in Luke 3:1. See the biographical note there. It was the custom for the governors to reside at Jerusalem during the annual festivals, to preserve order, and accordingly, at the time of our Lord's last Passover, Pilate was occupying his official residence in this city, most likely in the palace of Herod (Mark 15:16; John 18:28). The reason the Jewish rulers give for taking Yeshua to Pilate was because the Romans denied them the right to carry out capital punishment (John 18:31) and they wanted him to confirm and execute the death sentence.

Luke now presents the trial of Yeshua in three vignettes, a fuller account than is provided by Matthew and Mark. The four apostolic narratives are in essential agreement on the key highlights of the trial, but each narrative does have distinctive elements not found in the other narratives. These distinctive elements in no way impugn the integrity of other narratives, but taken together present the whole story.

● Act I, before Pilate, 23:2-7 (Matt 27:11-14; Mark 15:2-5; John 18:28-38);

● Act II, before Herod, 23:8-12;

● Act III, before Pilate, 23:13-25 (Matt 27:15-26; Mark 15:6-15; John 19:1-15).

2 Then they began to accuse him, saying, "We found this man perverting our nation and forbidding to pay taxes to Caesar, and declaring himself to be Messiah, a King."

Then: Grk. de, conj. used to mark (1) a contrast to a preceding statement, "but;" (2) a transition in narrative or subject matter, "now, then;" or (3) a connective particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second usage applies here. they began: Grk. archō, aor. mid., 3p-pl., can mean either (1) in the active voice 'to rule,' or (2) in the middle voice (as here) 'to begin' something. to accuse: Grk. katēgoreō, pres. inf., a technical legal term meaning to charge with an offense; accuse. him: Grk. autos, personal pronoun. See the previous verse.

saying: Grk. legō, pl. pres. part., Grk. legō, pl. pres. pass. part., may mean (1) to say, speak or declare something, whether oral or written, often used to introduce quoted material; or (2) to call or give a name to something or someone. The first meaning applies here. Given Luke's fondness for series of three he sets forth three accusations presented to Pilate. Matthew and Mark do not record any accusations at all. In John's narrative Pilate asks the Jewish leaders what accusation they were bringing and they retort, "If he were not doing wrong, we would not have delivered him to you" (John 18:30).

Unlike modern legal systems with state prosecutors, Roman criminal trials during the Republic usually began when a private citizen brought an accusation. This process, known as accusatio, meant that there was no public prosecutor's office responsible for initiating cases. Anyone who believed a crime had been committed could step forward and formally initiate proceedings. Roman trials relied heavily on rhetoric, and persuasive speech played a central role in the courtroom. Advocates presented arguments designed not only to explain the facts of the case, but also to influence the emotions and judgments of the jurors (UNRV-Trials). Since Yeshua was not a Roman citizen he would not be entitled to be heard by a jury.

We found: Grk. heuriskō, aor., 1p-pl., to discover or find something, especially after searching. The verb is used here in a legal sense in reference to a "finding of fact." A trial is a finding of fact, also known as a conclusion of fact, and refers to decisions made by the judicial forum that determines questions of fact in a case. this man: Grk. houtos, demonstrative pronoun, masc., signifying a person, thing or action set forth in narrative that precedes or follows it; this. Yeshua is referred to as "this man" throughout the narratives of the Roman trial and he is referred to by name only one time (Matt 27:17).

perverting: Grk. diastrephō, pres. part., may mean (1) to distort or turn aside, such as oppose or plot against the saving purposes and plans of God; or (2) to turn aside from the right path, to pervert, corrupt. The second meaning applies here. HELPS gives the literal meaning as "turned thoroughly into a new shape which is distorted, twisted, or perverted, the opposite from the shape it should be." our: Grk. hēmeis, pl. first person pronoun. nation: Grk. ethnos, humans belonging to a people group as defined by language and culture; nation, people. In the LXX ethnos first occurs first in Genesis 10:5, which begins the listing of the 70 people groups that descended from Noah, then of descendants of Abraham (Gen 12:2).

The first charge is not really specific, but Pilate will provide an interpretation of their meaning in verse 14 below. Lightfoot says the charge is equivalent to a Jewish proverb quoted in the Talmud, "a child or student who corrupting his food in public, i.e., sins in public and causes others to sin, such as in the well-known case of Jesus the Nazarene" (Sefaria Sanh. 103a). The accusers imply that the teaching of Yeshua, which often criticized Pharisee legalistic traditions, mingled true doctrine with heresy and bore seditious political implications. This charge is patently false (cf. Matt 17:24-27; 23:1-3).

and: Grk. kai, conj. forbidding: Grk. kōluō, pres. part., to stop someone from doing something; forbid, hinder, prevent. to pay: Grk. didōmi, pres. inf., generally to give something to someone, often with the focus on generosity, but may be used to mean as here to give what is due or obligatory, to pay. taxes: pl. of Grk. phoros, tax or tribute, a direct tax on all inhabitants (with some exceptions) of Rome's provinces. to Caesar: Grk. Kaisar, originally the family name of Julius, the first emperor. In time it became a title of the Roman head of state and here is used figuratively to mean the Roman government. The Caesar in power at this time was Tiberius.

Yeshua had addressed this subject in Luke 20:22-25. Early in the Passion Week Jewish leaders tried to entrap Yeshua by asking his opinion on paying the poll-tax to Caesar. In any event Yeshua gave his unequivocal support to paying the Roman tax, "give the things of Caesar to Caesar, and the things of God to God." Levine, a non-Messianic Jewish scholar, contends that the assertion that Yeshua forbade paying taxes is a plausible interpretation of what he said (142). How does "pay to Caesar" equal "don't pay taxes?" On the contrary the second charge is a bald-faced lie.

and: Grk. kai. declaring: Grk. legō, pres. part. himself: Grk. heautou, reflexive pronoun of the third person. to be: Grk. eimi, pres. inf., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). Messiah: Grk. Christos (from chriō, "to anoint with olive oil"), the expected fulfiller of the hopes of Israel for an end-time deliverer, the Anointed One or Messiah. Christos is a royal title, not a last name. Jewish translators of the LXX chose Christos to translate Heb. Mashiach, "Anointed One," and in the Tanakh Mashiach is used for the Messiah (Ps 2:2; Dan 9:25-26).

Many versions translate the title with "Messiah," but the English "Christ" used in most versions only transliterates the Greek title. "Christ" is not a translation. In Greek culture christos had no religious connotation at all, but the LXX usage infused new meaning into the Greek word. Jewish anticipation of the Messiah was grounded in the future hope expressed by the Hebrew prophets of one who would come to deliver Israel from her enemies and rule as God's anointed king. For a complete review of all that is written in the Tanakh predicting the Messiah see my article The Messiah.

a King: Grk. basileus, king or chief ruler. In Scripture the title "king" was not associated with the size of territory governed (often a city), but the authority wielded. The executive and judicial functions (and sometimes legislative) of government were vested in one person. The third charge is true on the face of it, since Yeshua declared himself to be the Messiah in his hearings before the Jewish council (Matt 26:63-64; Mark 14:61-62; Luke 22:67-70). However, he did not declare himself to be a king, although others did (cf. John 1:49; 6:15; 12:13). Announcing this title would get Pilate's attention since only Caesar could grant the title King to a subordinate ruler.

The last king in Israel was Herod the Great. Upon his death his son Archelaus became ethnarch over the Samaria, Judea and Idumea; Philip became tetrarch over Ituraea and Trachonitis; and Herod Antipas became tetrarch over Galilee and Perea. Caesar Augustus specifically denied Antipas the royal title of "king," which he coveted. In Pilate's mind for any Jew to declare himself as king without Caesar's approval would be viewed as a seditious move toward independence from Rome. Of course, the truth is the Yeshua is king of the earth and higher than any human authority (1Cor 15:24; 1Tim 6:15; Rev 1:5; 11:15; 15:3; 19:16).

John's narrative provides a short exchange between the chief priests and Pilate, likely a prelude to the three accusations listed here.

29 Therefore Pilate went out outside to them and said, "What accusation are you bringing against this man?" 30 They answered and said to him, "If he were not doing wrong, we would not have delivered him to you." 31 Then Pilate said to them, "Take him yourselves, and judge him according to your law." The Jewish authorities said to him, "It is not permitted for us to execute no one," 32 so that the word of Yeshua might be fulfilled which he spoke, explaining 'what sort of death was he intended to die?'" (John 18:29-32 BR)

The accusers had assumed that since they had conducted a "finding of fact" they could simply demand that Pilate execute Yeshua based on their guilty verdict. They correctly pointed out that capital punishment was reserved for Rome. However, the priests were really being disingenuous, since their concern was avoiding an assumed violent backlash from Yeshua's supporters (Mark 14:2). After all, Jewish leaders had been quite ready to stone a woman caught in adultery (John 8:3-5) and to stone Yeshua on three prior occasions (John 8:59; 10:31; 11:8) and would later stone Stephen (Acts 7:54-58).

In reality the Romans could care less if Jews attacked and even killed Jews, as long as it didn't create a civil disturbance that would threaten the "peace of Rome" (cf. Acts 18:17). From the perspective of the chief priests it would be better for the Jewish people to hate the Romans rather than hate their own leaders. Just as Pilate would later do, the priests wanted to "wash their hands" of any involvement in Yeshua's execution.

3 And Pilate asked him, saying, "You are the King of the Jews?" And answering him he affirmed, "As you say."

And: Grk. de, conj. Pilate: Grk. ho Pilatos. See verse 1 above. asked: Grk. erōtaō, aor., to present an inquiry or put a question to someone; ask, inquire, interrogate. him: Grk. autos, personal pronoun. saying: Grk. legō, pres. part. See the previous verse. You: Grk. su, second person pronoun. are: Grk. eimi, pres. See the previous verse. the King: Grk. ho basileus. See the previous verse. of the Jews: pl. of Grk. ho Ioudaios (from Ioudas, "Judah"), Judean, Jew, or Jewish, but the term is not limited to a geographical region. For a complete discussion on the history and meaning of Ioudaios in the Besekh see my comment on Matthew 2:2.

Among Israelites the term Ioudaios designated those who were devout and Torah-observant (Acts 2:5). Among Gentiles, such as Pilate, the ethnic term did not distinguish between members of the twelve tribes of Israel or sects of Judaism. The title "King of the Jews" occurs 17 times in the Besekh, all in the apostolic narratives and first on the lips of the Magi who came to Jerusalem seeking the newly born royal son (Matt 2:2). The question appears in all four apostolic narratives, which for Pilate makes this the most important issue of the three charges. Almost all Bible versions render the sentence as a direct question to confirm the charge: "Are you the King of the Jews?" For Pilate claiming kingship would imply an approved coronation.

However, there is no interrogative pronoun or particle. The statement is translated as a question because of the verb erōtaō. I have translated Pilate's question according to the word order of the Greek text. Matthew, Mark and John have the same word order. With a hint of incredulous condescension Pilate conveys the attitude of "So, you're the king of the Jews" (as in NASB-2020). They can't be serious!" Of course, with a slight tonal emphasis on the words "You" and "Jews," the statement could sound like a scoffing question. Two other versions render the word order: "You are King of the Jews?" (NTFE); "Thou art King of the Jews?" (YLT).

Tenney suggests that Pilate may have been expressing his surprise that Yeshua did not look like a pretender to the vacant throne of the Jewish people and seemed much less assertive than such persons usually are. Pilate had expected to meet a sullen or belligerent rebel and met instead the calm majesty of confident superiority. He could not reconcile the character of the prisoner with the charge brought against him. In any event Pilate sought confirmation of the original charge brought by the chief priests. The matter was important because no man of a conquered people could officially have the royal title except by permission of Caesar.

And: Grk. de. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. him: Grk. autos, i.e., Pilate. he affirmed: Grk. phēmi, impf., to convey one's thinking through verbal communication, say, declare, affirm, assert. The verb properly means to bring to light by asserting one statement or point of view over another (HELPS).

As you: Grk. su. say: Grk. legō, pres. Plummer notes that the Synoptic narrative condenses the conversation between Yeshua and Pilate (John 18:33-37). The narrative of John containing Yeshua's explanation of the nature of his royal status provides the basis for Pilate's judgment in the next verse. Stern points out that the Greek of Yeshua's response is the same construction as in 22:70. Here Yeshua means that Pilate has hit upon the truth.

4 Then Pilate said to the chief priests and the crowds, "I find no crime in this man."

Then: Grk. de, conj. Pilate: Grk. ho Pilatos. See verse 1 above. said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep., properly motion towards to "interface with" (literally, moving toward a goal or destination) (HELPS); to, towards, with. Here the preposition denotes being in company with others and speaking face to face. the chief priests: pl. of Grk. ho archiereus, a high or chief priest, i.e., a leader among priests. The plural noun included retired high priests and active holders of the priestly offices of higher rank in the Temple hierarchy, some fifteen to twenty men. These men were part of the council that condemned Yeshua (Luke 22:2, 66).

Warren Carter points out in his article on Pontius Pilate that as the governor of Judaea, "Pilate ruled in alliance with the Jerusalem High Priest. The High Priest was not just a religious figure. Josephus identifies the appointed high priests during this era as political rulers.

"Some of these were the political governors of the people under the reign of Herod, and under the reign of Archelaus his son, although, after their death, the government became an aristocracy, and the high priests were entrusted with a dominion over the nation." (Ant. XX, 10)

"Pilate shared with them the common interest of maintaining the imperial system that secured their wealth, power, and status as ruling elites. Yet tensions and power struggles for ascendancy marked this ruling alliance. Rome stacked the deck. The governor appointed the chief priests and maintained the power to execute challengers to the system."

and: Grk. kai, conj. the crowds: pl. of Grk. ho ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. Plummer notes that the procession of the council bringing Yeshua to Pilate would attract a crowd; and perhaps some had come to ask for the customary release of a prisoner (Mark 15:8). In Matthew's narrative (27:20) the crowd is a group of people recruited by the chief priests to serve as an "echo chamber" for their demands. It is strangely convenient for a crowd of average citizens to be available at this early hour to support the appeal of the chief priests. The situation is very much like the conspiracy of more than forty men who plotted to kill Paul (Acts 23:12-15).

I find: Grk. heuriskō, pres. See verse 2 above. Pilate also uses the verb in a legal sense in reference to "finding of fact." no: Grk. oudeis (from ou, "not," and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, not one, none. The negation is emphatic. crime: Grk. aitios, adj., that in which the cause of anything resides, thus crime or offense. The phrase oudeis aitios is shorthand for "no legal basis for a criminal charge under Roman law." in: Grk. en, prep., with the root meaning of "within," is generally used to mark position; among, at, in, on, or with (DM 105).

this: Grk. houtos, demonstrative pronoun. See verse 2 above. man: Grk. ho anthrōpos, a generic term for the human race, including male and female and created in the image of God; human being, man, person or mankind. The noun is used here of an adult male. See verse 2 above for "this man." Luke with his fondness for series of three reports the first of three pronouncements of Pilate of Yeshua's innocence. Pilate's verdict seems rather quick in the circumstances. He conducts a brief interrogation and according to John engages in a sort of philosophical discussion with Yeshua (John 18:33-38). Yet, Pilate can make a quick decision about the three charges, and his rationale can be deduced from the nature of the accusations.

The first charge as stated is simply not a Roman crime and Roman authorities typically refused to judge internal religious controversies (Acts 18:15). The implication of sedition is not borne out by reality, so the charge can be easily dismissed. The second charge has no basis because Pilate would know if someone was leading a tax revolt like Judas of Galilee did when Quirinius was governor of Syria (A.D. 6-12) (cf. Luke 2:2; Acts 5:37). Then the third charge is baseless because Yeshua had never appealed to Caesar to be crowned king as Antipas did, but asserted to Pilate, "My kingdom is not of this world" (John 18:36). So, Pilate in correct Roman fashion informs the chief priests of his decision.

Because of this verdict Christian interpreters have long diminished Pilate's role in the trial of Yeshua and presented him as a man of conscience. Carter, on the other hand, considers Pilate's repeated findings of innocence to be a ploy, a strategy to assert his dominance. The historical record of Josephus (Ant. XVIII, 3:1-3) indicates that Pilate despised the Jewish people and their religious sensitivities and was cruel in his treatment of Jews. Philo's narrative of persecution of Jews in the first century includes a letter by the Jewish prince Herod Agrippa to the emperor Caligula, in which the latter's attempt to have his statue erected in the Temple at Jerusalem is compared to Pilate's attempt to have shields with pagan inscriptions placed in his Jerusalem palace.

Herod Agrippa described Pilate as having "a very inflexible disposition, and very merciless as well as very obstinate" (Embassy to Gaius, §301). According to Philo, when Jewish leaders presented a formal complaint the emperor Tiberius reprimanded Pilate for causing the offense and ordered the shields removed. On this occasion Pilate may be motivated by a grudge related to the former reprimand. He thus manipulates the Jewish leaders so that they humiliate themselves by persistent insistence of a death sentence when he was under no legal obligation to grant their demand. He had options in handling the case and the chief priests had none.

Jeremy Williams in his article on crime and punishment in the Roman Empire explains that Rome had two sets of rules: one for citizens and individuals of higher status and another for non-citizens and individuals of lower status. When both types of individuals committed the same violation, the lower status person would receive harsher punishment. Certain types of punishments like crucifixion, working in mines, fighting beasts in the arena, and enslavement were exclusive punishments for non-citizens or low status people. For similar crimes, higher status people would be exiled, and if an elite’s actions warranted a death penalty, execution would be handled by beheading rather than crucifixion. Imprisonment was not an approved punishment.

5 But these kept insisting, saying, "He stirs up the people, teaching throughout Judaea, having begun from the Galilee even to this place."

But: Grk. de, conj. these: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. kept insisting: Grk. epischuō, impf., 3p-pl., to apply strength in a focused, persistent way; "to insist on" (HELPS). The verb occurs only here in the Besekh. saying: Grk. legō, pl. pres. part. See verse 2 above. Now the chief priests amplifies the first accusation. He stirs up: Grk. anaseiō, pres., to move something here or there in a brisk fashion with the notion of agitating or inciting toward some purpose; thus fig. for rouse or stir up. the people: Grk. ho laos, a group of humans, understood geographically or ethnically and in Scripture often viewed in contrast with the ruling class. The term corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the people of Israel.

The "people" are distinguished from the "crowd" in the previous verse. Liefeld notes that throughout his narrative, Luke has been careful to differentiate these two groups. He has also been careful to show that it is the "people" who were the beneficiaries of Yeshua's spiritual ministry (Luke 1:17, 68, 77; 2:10; 3:21; 7:16) and with whom Yeshua was popular. Even here the people do not take an active stand against Yeshua. Luke has also been careful to show that it is not the people but their leaders who oppose Yeshua. Thus, Luke rebuts the later lie of Christianity that the Jewish people rejected Yeshua. (See my comment on Acts 21:20.)

The ruling classes and religious elite actually despised "the people" for not knowing and keeping Torah (John 7:49). Rabbinic snobbery and discriminatory treatment of ordinary people may be seen in the Talmud.

"Our Rabbis taught: Let a man always sell all he has and marry the daughter of a scholar. … but let him not marry the daughter of an am ha-arez, because they are detestable and their wives are vermin, and of their daughters it is said, Cursed be he that lieth with any manner of beast. … R. Eleazar said: An am ha-arez, it is permitted to stab him [even] on the Day of Atonement which falls on the Sabbath. … R. Hiyya taught: Whoever studies the Torah in front of an am ha-arez, is as though he cohabited with his betrothed in his presence. … Our Rabbis taught: Six things were said of the amme ha-aretz: We do not commit testimony to them; we do not accept testimony from them; we do not reveal a secret to them; we do not appoint them as guardians for orphans; we do not appoint them stewards over charity funds; and we must not join their company on the road. Some say, We do not proclaim their losses too [i.e., return their lost property]." (Pesachim 49b; cf. Sotah 22a)

In reality Yeshua "stirred up" the people by motivating them to think carefully about spiritual truth. teaching: Grk. didaskō, pres. part., to teach or instruct in order to impart knowledge. The present tense is used here to describe a past event with vividness. throughout: Grk. kata, prep. used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' (3) conformity or relation, 'according to, in reference to; or (4) distribution, indicating a succession of things following one another.' The fourth meaning is intended here. all: Grk. holos, adj., signifier of a person or thing understood as a complete unit and not necessarily every individual part; all, whole, entire.

Judaea: Grk. Ioudaia, a transliteration of the Latin provincial name of Iudaea. In the LXX Ioudaia translates Heb. Y'hudah ("praised"), Judea or the Kingdom of Judah, first in Ruth 1:1. The territorial name of Ioudaia has two uses in Luke-Acts: (1) the historic territory of that lay between Samaria on the north and Idumea on the south. Judea was bounded on the west by the Mediterranean Sea and the east by the Jordan River. (See the map.) (2) the Roman province of Judaea formed in A.D. 6, which comprised Samaria, Judea and Idumea with its capital at Caesarea. (See the map.) The second meaning is intended here.

Most versions have "Judea," but the "all" implies more than just the territory of Judea. After all, Yeshua taught in Samaria. Some versions have Judaea (ASV, Darby, NTFE). having begun: Grk. archō, aor. mid. part. See verse 2 above. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the latter. Galilee: Grk. ho Galilaia, from the Heb. Galil, lit. "circle" or "region." Galilee was the northern part of Israel above the hill country of Ephraim and of Judah and encompassed the areas originally given to the tribes of Naphtali, Asher, Issachar, Zebulun, and Dan. Among Jews the territory was known as "the Galil."

At this time Galilee was part of Herod's Kingdom, bounded by the Roman Province of Syria on the west and north, the River Jordan and Sea of Galilee on the east and Samaria on the south. See the map here and the description in Josephus (Wars III, 3:2). In the time of Josephus the province was a very fertile region that included 240 cities and villages (Life §45). To Jews in the first century the Galil included territory on the east side of the Jordan and around the lake ("Galilee," JE). So when the accusers cite Galilee as a starting point they are not restricting Yeshua's ministry to the west side of the Sea of Galilee.

even: Grk. heōs, adv., a marker of limit, whether of action, position or time, here of position. to this place: Grk. hōde, adv., in this place. The reference is probably to Jerusalem. Thus Yeshua conducted his teaching ministry throughout the land of Israel, often addressing huge gatherings of people. Yeshua taught about the kingdom and how to live by Torah as God intended. He treated people as if they were intelligent enough to understand truth. He did not teach as the scribes (Mark 1:22) that engaged in pedantic debates over matters of no substantive consequence (cf. Matt 23:16-23). Religious leaders clearly felt threatened by Yeshua's teaching of truth.

6 Now Pilate having heard, asked whether the man was a Galilean.

Now: Grk. de, conj. Pilate: Grk. Pilatos. See verse 1 above. having heard: Grk. akouō, aor. part., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. The verb stresses comprehension of the biographical details just given to him. asked: Grk. eperōtaō, aor., to present an inquiry or put a question to someone; ask. whether: Grk. ei, conj., a contingency marker that introduces a current real condition, or an assumption for the sake of argument; used here with interrogative force; if, whether. the man: Grk. ho anthrōpos. See verse 4 above.

was: Grk. eimi, pres. See verse 2 above. a Galilean: Grk. Galilaios, inhabitant of the Galil or Galilee; Galilean. "Galilean" refers to persons of Jewish descent living in Galilee. Yeshua could be called a Galilean, because he grew up in Nazareth (Matt 2:23; 21:11; Mark 1:9; Luke 2:51; 4:16), made his home in Capernaum (Matt 4:13) and conducted much of his ministry in that territory. His actual birthplace in Bethlehem was not widely known (cf. John 7:41-42, 52), and no one bothers to ask him where he was born. The reason for asking the question is given in the next verse.

7 And having learned that he was from the jurisdiction of Herod, he sent him to Herod, being also himself in Jerusalem in those days.

And: Grk. kai, conj. having learned: Grk. epiginōskō, aor. part., may mean (1) familiarity with something or someone through observation or experience or receipt of information; (2) awareness or recognition based on previous knowledge; or (3) acquire knowledge, find out about something. The first meaning applies here. that: Grk. hoti, conj. used for (1) defining a demonstrative pronoun; (2) introducing a subordinate clause as complementary of a preceding verb; (3) indicating causality with an inferential aspect; or (4) introducing a direct quotation and functioning as quotation marks. The second usage applies here.

he was: Grk. eimi, pres. See verse 2 above. from: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from among. the jurisdiction: Grk. ho exousia, conferred power; delegated empowerment operating in a designated jurisdiction, granting the right to speak or act in a situation without looking or waiting for approval (HELPS). of Herod: Grk. Hērōdēs, a personal name perhaps meaning "son of a hero." The Herod mentioned here is Antipas, the youngest son of Herod the Great by his wife, Malthace, a Samaritan (Josephus, Ant. XVII, 1:3; Wars I, 28:4). See the biographical summary at Livius.org and the comment on Herod at Luke 3:1.

Antipas had the title Tetrarch and ruled over Galilee and Perea with his capital in Tiberias. See the map of his territory here. Yeshua had previously compared him to a fox, an unclean animal (Luke 13:32), an apt description of his moral and spiritual condition. However, in this situation learning that Yeshua was a Galilean provided the opportunity for a diversion. he sent: Grk. anapempō (from ana, "up," and pempō, "send"), aor., may mean (1) to send up to one whose special authority is recognized; or (2) to send back. The first meaning is intended here. Some commentators say the verb indicates sending up to a higher court (Lumby, Meyer, Vincent), but the only court higher than Pilate at this time would be Caesar.

In Greek literature anapempō could mean (1) send up from oneself; (2) send up to higher ground; (3) send back or (4) simply to refer a matter (LSJ). From Luke's point of view all these meanings could have application. Bengel suggests the sending was to a higher part of the city. Jerusalem was built on seven hills and the palace where Herod resided was possibly on a different hill than the Praetorium where Pilate resided. Gill cites a Dutch theologian, Adrichomius (d. 1585), who computed the way from Pilate's hall, to the place where Herod was to be about three hundred and fifty steps. See the map here.

him: Grk. autos, personal pronoun; i.e., Yeshua. to: Grk. pros, prep. See verse 4 above. Herod: Grk. Hērōdēs. Note that Pilate does not send for Antipas for an interview to find out what he knows of Yeshua. Bible commentators speculate on Pilate's motives for sending Yeshua to Herod. Plummer suggests the reason could have been to get rid of a difficult case or to gain official evidence from Herod. Gill suggests that Pilate referred the case partly that he might be rid of the troublesome business; and partly that he might show regard for Herod's jurisdiction. Levine suggests that the referral perhaps alludes to the saying of David, "The kings of earth set themselves up and rulers conspire together against ADONAI and against His Anointed One" (Ps 2:2 TLV).

Given his manipulation of the chief priests Pilate might have implied they could have taken Yeshua to Herod. After all, he had judicial authority in Galilee. Yet Pilate probably knew why they did not take Yeshua to Herod. The chief priests wanted Yeshua crucified by Roman authority, not beheaded by Jewish authority. If Yeshua had been beheaded like Yochanan the Immerser he would become a martyr and there would certainly be an uprising. Of course, allowing Herod to impose capital punishment would not fulfill Messianic prophecy.

being: Grk. eimi, pres. part. also: Grk. kai. himself: Grk. autos. in: Grk. en, prep. Jerusalem: Grk. Hierosoluma, a rough transliteration of Heb. Yerushalayim, which means "possession" or "foundation of peace" (BDB 436). See the note on "Jerusalem" in my comment on Luke 2:22. in: Grk. en. those: pl. of Grk. houtos, demonstrative pronoun. See verse 2 above. days: pl. of Grk. hēmera may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period, such as a timeframe for accomplishing something or a time of life or activity (BAG). The third meaning applies here in reference to the days of Passover and Unleavened Bread.

Lumby and Plummer suggest that Antipas probably occupied the old palace of the Asamonaean princes (Josephus, Ant. XX, 8:11; Wars II, 16:3). Lumby observes that during the immense gathering of pilgrims to the Jewish feasts the two rulers had come from their respective headquarters to Jerusalem, Pilate to maintain order, and Herod to gain popularity among his subjects by a pretense of conformity to the national religion. Pilate did not have to send Yeshua to Antipas, so this could be more evidence of Pilate's game-playing, since his prior relationship with Antipas had been one of hostility (verse 12 below).

Hearing Before Herod, 23:8-12

8 Now Herod, having seen Yeshua, rejoiced greatly; for he was from a long time wishing to see him, because of hearing about him and was hoping to see some sign being performed by him.

Reference: Luke 9:7-9.

The narrative in verses 8-12 is found only in Luke. Now: Grk. de, conj. Herod: Grk. ho hērōdēs. See the previous verse. having seen: Grk. horaō, aor. part., to perceive physically with the eye, as well as to see with the mind (inward spiritual perception). Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, from Yeshu'ah ("salvation"), "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? With the definite article the name could have the meaning "the one called Savior."

rejoiced: Grk. chairō, aor. pass., to rejoice, be glad or be full of joy. In the LXX chairō translates primarily Heb. sameach (e.g., Ex 4:14), a verbal adjective meaning "glad, joyful or merry" (BDB 970). greatly: Grk. lian, intensifying adv., to a high degree; exceedingly, extremely, very much. for: Grk. gar, conj., a contraction of ge ("yet") and ara ("then"), and in a broad sense means "certainly it follows that; for." he was: Grk. eimi, impf. See verse 2 above. from: Grk. ek, prep. See the previous verse. a long: pl. of Grk. hikanos, adj., of a quality or extent that is quite enough, used here in a temporal sense.

time: Grk. chronos may mean (1) a span or period of time, or (2) a point or definite moment in time. The first meaning applies here. wishing: Grk. thelō, pres. part., to have a desire for something or have a purpose for something; will, wish, desire. to see: Grk. horaō, aor. inf. him: Grk. autos, personal pronoun. The verbal clause alludes to the narrative of Luke 9:9 and that for over a year Herod had wanted to have a personal meeting with Yeshua. because of: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The second usage applies here.

hearing: Grk. akouō, pres. inf. See verse 6 above. about: Grk. peri, prep. with an orientational aspect; in behalf of, about, concerning. him: Grk. autos. The verbal clause alludes to receiving reports about the activities of Yeshua. and: Grk. kai, conj. was hoping: Grk. elpizō, impf., to look for; hope, expect. to see: Grk. horaō, aor. inf. some: Grk. tis, indefinite pronoun used to indicate non-specification; a certain one, some, someone, anyone, anything. sign: Grk. sēmeion, something that confirms or validates through display of transcendent power, usually an extraordinary phenomenon, a portent or a miracle (Mounce).

Most of the usages of "sign" in Scripture are related to miraculous wonders that only the Creator could perform. Yeshua's adversaries often demanded that he would perform a "sign" that would attest his authority (Matt 12:38; 16:1; Mark 8:11; Luke 11:16; 23:8; John 2:18). being performed: Grk. ginomai, pres. mid. part., to become, which may be expressed in one of three ways: (1) come into existence, begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The second meaning applies here.

by: Grk. hupo, prep., a marker of agency ("by") or position ("below, under"), here the former. him: Grk. autos. Herod had heard about people being healed by Yeshua (Luke 9:6-7), and for him he would have to see it to believe it. The personal desire of Herod was probably the equivalent of hoping to see a magic act.

9 And Herod questioned him in many words; but Yeshua answered him nothing.

Reference: Isaiah 53:7.

And: Grk. de, conj. Herod questioned: Grk. eperōtaō, impf. See verse 6 above. The subject of the verb is Herod. The imperfect tense stresses continuous action. him: Grk. autos, personal pronoun; i.e., Yeshua. in: Grk. en, prep. See verse 4 above. many: Grk. hikanos, adj. See the previous verse. words: pl. of Grk. logos, vocalized expression of the mind; word, discourse, statement, message or speech. The phrase "many words" probably represents the Hebrew construction b'rob debarim, "a multitude of words" (Prov 10:19; Eccl 5:3). Herod presented a barrage of different questions to gain a response.

but: Grk. de. Yeshua answered: Grk. apokrinomai, aor. See verse 3 above. The subject of the verb is Yeshua. him: Grk. autos; i.e. Herod. nothing: Grk. oudeis, adj. See verse 4 above. This meeting is a marked contrast from Pilate's interview in which Yeshua responded to his questions. The difference lies in the questioner. Pilate was a pagan, but respectful to Yeshua. As Ellicott notes Herod was an incestuous adulterer and the murderer of the Forerunner. He was likewise an unclean hypocrite, pretending Jewish orthodoxy. Yeshua did not utter a syllable in response, fulfilling Isaiah 53:7, "And like a sheep that is silent before its shearers, so he did not open his mouth" (NASU).

10 Now the chief priests and the scribes had been standing there, vehemently accusing him.

Now: Grk. de, conj. the chief priests: pl. of Grk. ho archiereus. See verse 4 above. and: Grk. kai, conj. the scribes: pl. of Grk. ho grammateus, a legal specialist. For more information on the professional development and service of scribes see the comment on Luke 5:21. The mention of scribes with the chief priests indicates their service together in the temple hierarchy. The scribes served as temple secretaries. These men were likely among those who presented accusations to Pilate and when Yeshua was transferred to Herod's residence the temple personnel followed along.

had been standing there: Grk. histēmi, plperf., 3p-pl., may mean (1) cause to be in a place or position; (2) to be in an upright position; (3) to set or place in a balance; (4) fig. to stand ready, to be of a steadfast mind. The first meaning applies here. The pluperfect tense denotes action in the past that is complete and the results of the action in existence at some point in past time as indicated by the context. So the verb depicts the chief priests and scribes standing inside the room as Herod conducted his questioning. After Herod appeared to conclude his questioning the religious adversaries made their voice heard.

vehemently: Grk. eutonōs, adv. in a well-strung manner; powerfully, vehemently, vigorously. The adverb properly signifies well-stretched; pressed to the limit (HELPS). The adverb is only used by Luke (also Acts 18:28). accusing: Grk. katēgoreō, pl. pres. part. See verse 2 above. him: Grk. autos, personal pronoun. The verbal clause implies the accusers "stretched the truth," i.e., lied through their teeth, repeating the same accusations presented to Pilate and perhaps others.

11 Then Herod, also with his soldiers, having belittled him and having mocked him, having clothed him in a splendid robe and returned him to Pilate.

Then: Grk. de, conj. Herod: Grk. ho Hērōdēs. See verse 7 above. also: Grk. kai, conj. with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. his: Grk. autos, personal pronoun. soldiers: pl. of Grk. strateuma, a military force and in a smaller sense a detachment of soldiers. These soldiers, at least two, could have been Herod's personal bodyguards. These soldiers were probably Jewish but could have been Gentile mercenaries. Antipas had his own standing army, which Rome apparently permitted.

having belittled: Grk. exoutheneō, aor. part., to consider of no account or worth, to regard as a nobody, treat with contempt, despise, reject. him: Grk. autos. and: Grk. kai. having mocked him: Grk. empaizō, aor. part., to make an object of ridicule, to mock, to make a laughingstock. having clothed him: Grk. periballō, aor. part., to cover around, especially to throw an article of clothing around one's self; put on. in a splendid: Grk. lampros, adj., bright and shining, often used to refer to high quality clothing. robe: Grk. esthēs, clothing, apparel or vesture. Ellicott suggests the robe may have been such as Josephus describes Herod Agrippa wearing, in the incident which he records (Ant. XIX, 8:2) in common with Acts 12:21, a robe of white tissue of some kind richly embroidered with silver.

Nicoll suggests the robe could have been a cast-off royal mantle belonging to Antipas. Attiring Yeshua in this robe was intended to mock his claim of royalty. and returned: Grk. anapempō, aor. See verse 7 above. him: Grk. autos. to Pilate: Grk. ho Pilatos. See verse 1 above. Herod ended the interview with no formal verdict, either absolving or condemning Yeshua. Since Yeshua remained passive and silent Herod sent him back to Pilate.

12 Now both Herod and Pilate became friends with one another on the same day; for previously they were at enmity between themselves.

Now: Grk. de, conj. both: Grk. te, conj. used to connect an idea closely to another in a manner that is tighter than with kai; also, both. Herod: Grk. ho Hērōdēs. See verse 7 above. and: Grk. kai, conj. Pilate: Grk. ho Pilatos. See verse 1 above. became: Grk. ginomai, aor. mid., 3p-pl. See verse 8 above. friends: pl. of Grk. philos, adj., in a close relationship with another, as opposed to a casual acquaintanceship; friend. with: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. one another: pl. of Grk. allēlōn, reciprocal pronoun; each other, one another.

on: Grk. en, prep. the same: Grk. autos, personal pronoun; i.e., "that very." day: Grk. ho hēmera. See verse 7 above. The friendly relations may have been fostered by Herod feeling respected by Pilate's referral of Yeshua. for: Grk. gar, conj. previously: Grk. prouparchō, impf., 3p-pl., exist earlier in a state or condition; be before, have been already, have been previously. The verb is only used by Luke (also Acts 8:9). they were: Grk. eimi, pl. pres. part. See verse 2 above. at: Grk. en. enmity: Grk. echthra, alienation, hatred, hostility or enmity. The term denotes deep seated opposition.

between: Grk. pros, prep. See verse 4 above. themselves: pl. of Grk. hautou, contracted form of heautou, reflexive pronoun of the third person; himself, herself, itself, themselves. Plummer suggests that the origin of the hostility may have been a dispute over jurisdiction. Ellicott suggests that the cause could have been the massacre of Galileans ordered by Pilate and mentioned in Luke 13:1. Pilate could also have reflected the imperial disfavor of Antipas over his repeated pursuit of being named "King." His pursuit of the title would eventually lead to his dismissal and exile to Gaul in A.D. 39 under Caligula. In any event, friendly relations had been restored.

Second Hearing Before Pilate, 23:13-25

Reference: Matthew 27:15-26; Mark 15:6-15; John 18:39−19:16.

13 Then Pilate, having called together the chief priests and the rulers and the people,

Then: Grk. de, conj. Pilate: Grk. Pilatos. See verse 1 above. having called together: Grk. sugkaleo, aor. mid. part., to call together, to assemble, to summon. the chief priests: pl. of Grk. ho archiereus. See verse 4 above. and: Grk. kai, conj. the rulers: pl. of Grk. ho archōn, one who has eminence in a ruling capacity or one who has administrative authority; leader, prince, ruler. These men should probably be identified as the Council elders that had a part in arresting, passing judgment and bringing Yeshua to Pilate (Matt 27:1, 12; Luke 22:52, 66). and: Grk. kai. the people: pl. of Grk. ho laos. See verse 5 above.

The presence of "the people" may seem strange, but Plummer suggests that Pilate not only summoned the hierarchy who were bitterly opposed to Yeshua, but also the populace, whom he hoped to find more favorably disposed and able to influence their rulers. If this was his intention he would be very disappointed in the outcome.

14 said to them, "You brought this man to me as one turning-away the people, and behold I before you, having examined him, found nothing in this man guilty of those things you brought against him.

said: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 4 above. them: pl. of Grk. autos, personal pronoun. You brought: Grk. prospherō, aor., 2p-pl., to cause movement of something or someone to a person or place, and meaning (1) to bring near or to; (2) to offer or present, especially of offerings to God; or (3) to bear oneself towards (Zodhiates).The first meaning applies here. The subject of the verb is the same as those mentioned in verse 1 above. this: Grk. houtos, demonstrative pronoun. See verse 2 above. man: Grk. anthrōpos. See verse 4 above. to me: Grk. egō, first person pronoun.

as: Grk. hōs, adv. with the primary function of connecting narrative components; used here with focus on the idea of a pattern or model; as, just as, like, similar to. one turning-away: Grk. apostrephō, pres. part., to turn away from; pervert, subvert, turn away. The force of the verb is apparently tempting to defection from allegiance to existing authority. the people: Grk. ho laos. Some versions interpret the participle as "inciting to rebellion or revolt" (e.g. LSB, NASB, NIV, NRSV, TLV). Pilate doesn't actually define from what people were being turned away. He likely did not mean "as someone encouraging armed revolt." After all, he already had someone in custody who fit that description.

and: Grk. kai. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). I: Grk. egō. before: Grk. enōpion, from a word meaning "facing" with the basic idea of being 'in sight of' or 'in the presence of.' you: Grk. humeis, pl. second person pronoun. The phrase "I before you" is emphatic to assert authority. having examined him: Grk. anakrinō, aor. part., to engage in careful inquiry, make a close study of, ask questions about, to examine or investigate. Plummer notes that in its forensic sense of a judicial investigation the verb is peculiar to Luke (Acts 4:9; 12:19; 24:8; 28:18).

Pilate's assertion indicates that his examination of Yeshua was more detailed than implied by the short apostolic narratives. I have translated this clause according to the Greek word order, as also does the YLT. Pilate did not examine Yeshua in the presence of his accusers as implied by the common translation of Bible versions, although it is possible he was within the line of sight of the accusers. According to John's narrative (which translations of the verse ignore) the accusers had refused to enter the Praetorium where Pilate conducted his interview (cf. John 18:28, 33, 38). Pilate then repeats his verdict given in verse 4 above.

found: Grk. heuriskō, aor. See verse 2 above. nothing: Grk. oudeis, adj. See verse 4 above. in: Grk. en, prep. this: Grk. houtos. man: Grk. anthrōpos. guilty: Grk. aitios. See verse 4 above. of those things: neut. pl. of Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, where, that. The plural form alludes to the three charges listed in verse 2 above. you brought: Grk. katēgoreō, aor., 2p-pl. See verse 2 above. against: Grk. kata, prep. See verse 5 above. him: Grk. autos. Pilate strongly asserts that in his "finding of fact" he could not establish any basis for a capital charge against Yeshua under Roman law.

15 Moreover, not even Herod, for he returned him to us; and behold, nothing worthy of death was done by him.

Moreover: Grk. alla, conj., adversative particle normally used adverbially to convey a different viewpoint for consideration; but, on the other hand. Here the conjunction serves in an ascensive transition or another level of consideration in the argument; nay rather, moreover (Thayer). not even: Grk. oude, adv., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. Herod: Grk. Hērōdēs. See verse 7 above. The rest of the sentence implied is "found any crime in this man."

for: Grk. gar, conj. See verse 8 above. he returned: Grk. anapempō, aor. See verse 7 above. him: Grk. autos, personal pronoun. to: Grk. pros, prep. See verse 4 above. us: Grk. hēmeis, pl. first person pronoun. The plural form could be rhetorical or allude to Pilate and his aides. and: Grk. kai, conj. behold: Grk. idou, aor. imp. See the previous verse. nothing: Grk. oudeis, adj., lit. "not one thing." worthy: Grk. axios, adj., in accordance with the expectation of worth; appropriate, fitting, comparable with. of death: Grk. thanatos, death in the natural physical sense, extinction of life. The noun is used here in the sense of a judicial decision for capital punishment.

was: Grk. eimi, pres. See verse 2 above. done by: Grk. prassō, perf. mid., to engage in activity with focus on productivity; accomplish, do, perform, engage in, carry out. him: Grk. autos; Yeshua. Pilate's description of Herod's action is tantamount to a "dismissal with prejudice," which prevents subsequent hearing of the case by Herod. This type of dismissal is considered an "adjudication on the merits." As Pilate stated Herod conducted an adjudication on the merits and made a determination on the legal and factual issues of the charges against Yeshua. Once the matter is adjudicated on the merits, the plaintiffs cannot bring the same claim again.

Pilate essentially taunts the accusers by calling them to remember the character and deeds of the tyrant of Galilee. The phrase "not even Herod," implies, "You remember Herod, the one that executed the popular prophet who had criticized him for an illegal marriage under your law. Even he who is not known for doing justice could not find anything to recommend capital punishment."

16 Therefore having flogged him I will release him."

Therefore: Grk. oun, an inferential conj., which is used here to indicate a conclusion connected with data immediately preceding, "so, therefore, consequently, then." Since Herod had not provided any basis for capital punishment, Pilate declares his proposed action. having flogged: Grk. paideuō, aor. part, may mean (1) to instruct or offer guidance; (2) to chastise with words; (3) to chasten by the infliction of evils and calamities or (4) to chastise with blows, to scourge (Thayer). The fourth meaning applies here in the sense of a severe whipping. All four uses of the verb appear in the LXX, especially severe punishment (cf. Lev 26:18, 28; Deut 22:17-18; 1Kgs 12:11; Jer 6:8; 2Macc. 6:16; 10:4). him: Grk. autos, personal pronoun.

Whipping was an authorized Jewish punishment detailed in the Tractate Makkot. The Torah set the number of blows at forty (Deut 25:3), although Rabbinic authorities reduced the number to thirty-nine so as not to exceed the prescribed number. There were to be thirteen stokes on the chest and twenty-six on the back (Makk. 22b). Roman scourging or inflicting "stripes" (Latin verbera) was a legal preliminary to every execution, and only women and Roman senators or soldiers (except in cases of desertion) were exempt.

The usual instrument was a short whip (Latin flagrum) with several single or braided leather thongs of variable lengths, in which small iron balls or sharp pieces of sheep bones were tied at intervals. For scourging, the man was stripped of his clothing, and his hands were tied to an upright post. The back, buttocks, and legs were flogged either by two soldiers or by one who alternated positions. The severity of the scourging depended on the disposition of the soldiers and was intended to weaken the victim to a state just short of collapse or death.

I will release him: Grk. apoluō, fut., to set free from a condition or obligation; dismiss, release, set free, send away. Typical of Luke the desire of Pilate to release Yeshua is mentioned three times (also verses 20 and 22 below; cf. John 19:12). Pilate may have offered this decision as a compromise to satisfy the vengefulness of the Jewish authorities and to elicit sympathy of the multitude toward the One so punished (Geldenhuys). The decision to release implies complete freedom from further prosecution.

17 [Now he had of necessity to release to them one prisoner during the feast.]

This verse is omitted in Bible versions or placed in brackets because it is not found in the best and earliest manuscripts (Metzger). The verse is a gloss, apparently based on Matthew 27:15 and Mark 15:6. See the comment there and on John 18:39 regarding the custom of a prisoner release for Passover.

18 But they cried out all together, saying, "Away with this man; moreover release to us Barabbas!"

But: Grk. de, conj. they cried out: Grk. anakrazō, aor., 3p-pl., to let out a loud vocal sound. all together: Grk. pamplēthei, adv., the whole multitude together, all at once (Mounce). The adverb occurs only here in the Besekh. Luke leaves the identity of those crying out unspecified but probably the chief priests and rulers mentioned in verse 13. saying: Grk. legō, pl. pres. part. See verse 2 above. The masculine form of the participle emphasizes there were no women making the following demand. Away with: Grk. airō, pres. imp., may mean (1) to cause to move upward; raise up, lift; (2) to bear what has been raised; (3) to take away what has been raised. The third meaning applies here in the sense of to take from among the living by violence.

this man: masc. of Grk. houtos, demonstrative pronoun. See verse 2 above. moreover: Grk. de. The conjunction is used here to give emphasis to the demand. release: Grk. apoluō, aor. imp. See verse 16 above. to us: Grk. hēmeis, pl. first person pronoun. Barabbas: Grk. Barabbas, a transliteration of Heb. Bar-Abba, "son of a father." As indicated by the four apostolic narratives the governor did not select the prisoner. Matthew's narrative records his full name as Iēsous Barabbas, or "Yeshua Barabbas" (Matt 27:16-17), which creates a certain irony in the circumstances. Barabbas seems a strange name to give a baby since names normally reflected some wish of the parent.

Children were typically named after relatives within the clan and tribe (Luke 1:61) based the original tribal organization (cf. Num 2:2; Deut 25:6; Ruth 4:5, 10). There is no person anywhere in Scripture with the name "Abba," so the choice of the name may suggest that the mother was unwed and she could not or would not identify the father. Metzger points out that in Jewish culture since prominent teachers were called abba (cf. Matt 23:9) "Barabbas" could mean "son of a teacher" (56). Liefeld points out that Barabbas has been romanticized, but since he was probably only an unimportant leader of a small riot, history has no record of him apart from the apostolic narratives.

Of interest is that while Matthew mentions the name of Barabbas five times, Luke gives the name only in this verse and spoken by the adversaries of Yeshua. Luke held no sympathy for this murderer and outside of this verse only refers to him indirectly.

19 (who had been, because of a certain insurrection having been made in the city, and murder, cast in the prison)

Luke inserts a comment to provide additional information about Barabbas for any reader not familiar with the man. Many versions place the verse within parentheses. who: Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, whoever, everyone who. had been: Grk. eimi, impf. See verse 2 above. because of: Grk. dia, prep. See verse 8 above. a certain: Grk. tis, indefinite pronoun. See verse 8 above. The pronoun is used here to denote a specific event that had occurred in the past, but Luke chose not to speak more particularly about it.

insurrection: Grk. stasis may mean (1) a position or stance that challenges public order, an uprising, sedition or insurgency; or (2) a circumstance characterized by counter-positioning; dissension, discord. The first meaning is intended here. having been made: Grk. ginomai, aor. mid. part. See verse 8 above. in: Grk. en, prep. the city: Grk. ho polis, a population center whose size or number of inhabitants could range broadly, a city or town. The city is Jerusalem. and: Grk. kai, conj. murder: Grk. phonos, the act of taking a human life. In the Besekh the term is used for legalized killing or execution contrary to Torah standards (Heb 11:37) and illegal killing, i.e., murder, here the latter.

Mark's narrative adds the detail that Barabbas had committed murder along with other insurrectionists (Mark 15:7). Jeremias suggests that Barabbas belonged to the anti-Roman party of the Sicarii (52). The Sicarii (lit. "dagger-men) were contract assassins and a splinter group of the Jewish Zealots. Perhaps Barabbas was of the tribe of Levi, which had a history of zealous violence (Ex 32:25-28; Num 25:7; 2Chr 23:7, 14-15). John's narrative also labels Barabbas a "robber," probably meaning a violent bandit (John 18:40) and Plummer suggests that Barabbas may have been connected with the two robbers crucified with Yeshua.

The two men named "Yeshua" are thus starkly contrasted. Stern finds in the double name of Yeshua Barabbas mentioned in the context of the trial of Yeshua ben Adonai as a paradoxical irony. The narrative presents two men named Yeshua: one the son of a human father (unknown), the other the Son of God the Father (Stern 83). One was released and the other condemned. Barabbas was a murderer, a spiritual kin of Satan who was a murderer from the beginning (John 8:44). Yeshua was the sinless Savior, the one who would soon provide atonement for Barabbas. There is irony in the fact that the chief priests asked for the release of a man who was guilty of the very crime of which they accused Yeshua.

cast: Grk. ballō, aor. pass. part., cause movement toward a position, which may be used of a vigorous action and be translated as "cast, throw or hurl," or of a more subdued action and be translated as "put, place, lay or bring" (BAG). The first usage applies here. in: Grk. en. the prison: Grk. ho phulakē may mean (1) a place for detaining a law-breaker; (2) a sentry station with a contingent of guards; or (3) a period of time for mounting guard, watch. The first meaning applies here. Barabbas was in Roman custody and both of the crimes attributed to him would result in capital punishment under Roman law. The fact that Barabbas was alive may imply that a request had already been made for his release in accordance with the festival custom.

20 And again Pilate addressed them, wanting to release Yeshua,

And: Grk. de, conj. again: Grk. palin, adv. with focus on a repetitive occurrence; once more, again. Pilate: Grk. ho Pilatos. See verse 1 above. addressed: Grk. prosphōneō, aor., may mean (1) call out with a message, address; or (2) call to oneself, call for, summon. The first meaning applies here. them: pl. of Grk. autos, personal pronoun. The noun refers to the men mentioned in verse 13 above. wanting: Grk. thelō, pres. part. See verse 8 above. to release: Grk. apoluō, aor. inf. See verse 16 above. Yeshua: Grk. ho Iēsous. See verse 8 above. For the second time Luke mentions Pilate's desire to release Yeshua, probably repeating what was said in verse 16 above.

Matthew inserts a fascinating anecdote in this context before Pilate's final decree. His wife sent him this message: "Don't have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him" (Matt 27:19 NIV). While the Bible does not tell us name of Pilate's wife, the Apocryphal book, The Gospel of Nicodemus, identifies her as Claudia Procula. She may have had an interest in the Jewish religion, but in any event she knew about Yeshua. Her dream may well have been a divine warning that judgment would fall on Pilate's ultimate decision to crucify Yeshua. The degree of influence Pilate's wife may have had with him in his legal judgments is unknown, but in this case her concern was disregarded.

21 but they kept shouting, saying, "Crucify, crucify him!"

but: Grk. de, conj., used here to denote contrast. they: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. The participants are unspecified. kept shouting: Grk. epiphōneō, impf., 3p-pl., to call out, to shout or shout out. Matthew and Mark associate the shouting being done by a crowd recruited by the chief priests and elders (Matt 27:20; Mark 15:11), whereas John's narrative identifies the chief priests and officers of the temple guard making the demand (John 19:6). saying: Grk. legō, pl. masc. pres. part. See verse 2 above.

Crucify: Grk. stauroō, aor. imp., to put to death by nailing or binding the hands and feet to a wooden structure; crucify. In the LXX the verb occurs only in Esther 7:9 to render Heb. talah (SH-8518), to hang, used in reference to the execution of Haman. The verb is also found in Josephus (Ant. II, 5:3-4; XVII, 10:10). In the Torah the preferred means of execution was stoning (Ex 21:28; Lev 20:27; Num 15:35; Deut 13:10; 17:5; 21:21), but in some cases shooting with arrows (Ex 19:13), burning (Lev 20:14) or hanging by rope from a tree (Deut 21:22). The Mishnah specified four modes of capital punishment: stoning, burning, slaying with the sword and strangulation (Sanh. 7:1).

crucify: Grk. stauroō, aor. imp. The repetition of the verb and the imperative mood indicate the zealous urgency Yeshua's enemies felt. him: Grk. autos, personal pronoun; Yeshua. Both uses of the verb are second person singular so the intent is "You, Pilate, crucify him." Messianic Jewish versions prefer not the use the word "crucify" or "cross" because of their use in Christianity, but instead offer a functional translation, such as "Put him to death on the stake" (CJB). The Messianic Writings has, "Hang him on the deathstake!" and the Tree of Life Version has, "Execute him!"

Crucifixion was used by the Romans to execute criminals who were not Roman citizens. Roman executions normally took place outside a town. In Roman-occupied Israel public crucifixions were common. The demand emphasizes just how much the chief priests wanted Yeshua dead. They wanted to prevent Pilate imposing a less severe punishment, such as enslavement or fighting beasts in an arena. The choice of crucifixion reflects a depraved level of hatred that yearned for Yeshua to suffer.

22 And he spoke to them a third time, "Why, what evil has this man done? I have found in him not one crime deserving of death; therefore having punished him I will release him."

Reference: Matthew 27:23; Mark 15:14.

And: Grk. de, conj. he: Grk. ho, definite article but used here as a demonstrative pronoun. spoke: Grk. legō, aor. See verse 2 above. to: Grk. pros, prep. See verse 4 above. them: pl. of Grk. autos, personal pronoun. a third time: Grk. tritos, adj., third in a serial sense. The reference to third time is to the finding of fact (verse 4 and 14 above). Why: Grk. gar, conj. See verse 8 above. It's use in a question demanding a reason for action necessitates "why" (Thayer). Nicoll says the conjunction answers to the hostile mood of the accusers. what: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. evil: Grk. kakos, adj., may mean (1) morally or socially reprehensible; bad, wrong; or (2) causing harm, with focus on personal or physical injury; harmful, bad. The first meaning applies here.

has this man: Grk. houtos, demonstrative pronoun. See verse 2 above. done: Grk. poieō, aor., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The second meaning applies here. Pilate asks the accusers to tell him specifically what Yeshua has done. The wording is unusual because he does not ask "what capital crime did he commit?" but "what evil?" Pilate exercises some keen insight. Consider the flattery of Yeshua's adversaries at Luke 20:21. The accusers therefore refuse to answer the question.

I have found: Grk. heuriskō, aor. See verse 2 above. in: Grk. en, prep. him: Grk. autos. not one: Grk. oudeis, adj. See verse 4 above. crime deserving: Grk. aitios See verse 4 above. of death: Grk. thanatos. See verse 15 above. This is the only conclusion Pilate can make after his own finding of fact and Herod's dismissal with prejudice. therefore: Grk. oun, conj. having punished: Grk. paideuō, aor. part. See verse 16 above. him: Grk. autos. Pilate repeats his proposed action verbatim, but now with the sense of having been fulfilled. I will release him: Grk. apoluō, fut. Again taunting the accusers Pilate insinuates that with the whipping his prosecution was finished.

The apostolic narratives are in agreement that Yeshua was beaten one time in an attempt to calm the hostile crowd (cf. Matt 27:26; Mark 15:15; John 19:1), but different verbs are used in the narratives for the whipping. Yeshua's prophecy of being punished found in Matthew (20:19) and Mark (10:34) uses mastigoō, to flog or scourge. Yet the actual narrative of the Roman scourging in Matthew and Mark uses Grk. phragelloō, which means to inflict punishment after sentencing with a specially designed whip, to flog or to scourge. John uses mastigoō. In any event, the beating fulfilled the Messianic prophecy, "The plowmen plowed on my back; wounding me with long furrows" (Ps 129:3 CJB).

23 But they kept pressuring with loud voices demanding for him to be crucified. And the voices of them and of the chief priests were prevailing.

But: Grk. de, conj. they: pl. of Grk. ho, definite article but used here as a demonstrative pronoun in reference to the hostile crowd. kept pressuring: Grk. epikeimai, pres. pass. inf., may mean (1) to lie in superimposed position; or (2) to apply pressure, to impose. The second meaning applies here. with loud: pl. of Grk. megas, adj., exceeding a standard and therefore impressive, used here in a sense of volume. voices: pl. of Grk. phōnē can mean (1) an auditory impression, sound, noise defined in the context; (2) the faculty of producing speech, voice; or (3) a system of communication, language. The second meaning applies here.

demanding for: Grk. aiteō, pl. pres. mid. part., to ask in expectation of a response; ask, ask for, demand, request. In this context the verb has the sense of demanding. him: Grk. autos, personal pronoun; Yeshua. to be crucified: Grk. stauroō, aor. pass. inf. See verse 21 above. And: Grk. kai, conj. the voices: pl. of Grk. ho phōnē. of them: pl. of Grk. autos; the crowd. and: Grk. kai. the chief priests: pl. of Grk. ho archiereus. See verse 4 above. Only a small number of versions include the reference to the chief priests (KJV, BRG, MEV, MW, NKJV, RGT, WEB, YLT). See the Textual Note below. were prevailing: Grk. katischuō, impf., 3p-pl., have resource to overcome or have capability to deal with a problem; prevail, overpower, be superior in strength.

The reasons the demand of the chief priests "prevailed" may be found in the narratives of Matthew and John. There were two related factors that convinced Pilate to act. First, Matthew records there was a threat of riot (Matt 27:24). The imminent threat of riot would mean mobilizing the Roman troops in the city to put down the riot. There were tens of thousands of Jews in the city for the festival and a riot could lead to considerable bloodshed. Then, as John records, the Jewish authorities essentially threatened Pilate, saying "If you should release this one, you are not a friend of Caesar. Everyone making himself a king opposes Caesar" (John 19:12).

Plate had previously been rebuked by Caesar Tiberius after an appeal from Jewish leaders for his insensitive actions (Embassy to Gaius §301-305). He did not need any conflict with Caesar. Farrar points out that Pilate knew that an accusation of High Treason (under the Lex Majestatis) was generally fatal (Tacitus, Annals III, 38; Suetonius, Life of Tiberius §58).

Textual Note

The majority of Greek manuscripts include the phrase "and of the chief priests" in modifying "voices," including the Diatessaron (2nd C.), Syriac (2nd-7th C.), and Alexandrinus (5th c.). The phrase is omitted from p75 (3rd C.), Sinaiticus (4th C.), Vaticanus (4th C.) and the Vulgate (405). Scholars consider agreement between Sinaiticus and Vaticanus to be very convincing. The NA25 committee originally gave the omission a "C" rating, meaning considerable doubt, but the UBS4 committee gave the omission a "B" rating, meaning the text is almost certain. Yet the chief priests were very much the driving force in pressuring Pilate for crucifixion (Matt 27:20; Mark 15:1, 10-11; Luke 24:20; John 18:35; 19:6, 15) and the evidence of the very earliest manuscript, Diatessaron, in my view is weighty.

24 And Pilate decided that their demand to be carried out.

And: Grk. kai, conj. Pilate: Grk. Pilatos. See verse 1 above. decided that: Grk. epikrinō, (from epi, "upon" and krinō, "to judge"), aor., to make a judicial decision; adjudicate, decide, determine, judge. Here the verdict is in favor of the plaintiffs. The verb occurs only here in the Besekh. their: pl. of Grk. autos, personal pronoun. demand: Grk. ho aitēma, that which has been requested; petition, request, demand. The noun has the special sense of appealing to an authority with power to grant the request (cf. Php 4:6; 1Jn 5:15). In the LXX the noun occurs ten times, always in the sense of a request, but scholars believe in this context "demand" is more appropriate. to be carried out: Grk. ginomai, aor. mid. inf. See verse 8 above.

The reasons the demand of the chief priests "prevailed" may be found in the narratives of Matthew and John. There were two related factors that compelled Pilate to act. First, Matthew records there was a threat of riot (Matt 27:24). The imminent threat of riot would mean mobilizing the Roman troops in the city to put down the riot. There were tens of thousands of Jews in the city for the festival and a riot could lead to considerable bloodshed. Then, as John records, the Jewish authorities essentially threatened Pilate, saying "If you should release this one, you are not a friend of Caesar. Everyone making himself a king opposes Caesar" (John 19:12).

Plate had previously been rebuked by Caesar Tiberius after an appeal from Jewish leaders for his insensitive actions (Embassy to Gaius §301-305). He did not need any conflict with Caesar. Farrar points out that Pilate knew that an accusation of High Treason (under the Lex Majestatis) was generally fatal (Tacitus, Annals III, 38; Suetonius, Life of Tiberius §58). Upon hearing the threatening words Pilate brought Yeshua out of the Praetorium and presented him to the crowd, saying "Behold your king" (John 19:14).

25 Then he released the one they had asked for, who had been cast into prison because of insurrection and murder, and he delivered Yeshua to their will.

Then: Grk. de, conj. he released: Grk. apoluō, aor. See verse 16 above. the one: Grk. ho, definite article, but used here as a substitution for the name Barabbas. they had asked for: Grk. aiteō, impf., 3p-pl. See verse 23 above. who: Grk. hos, relative pronoun. See verse 14 above. had been cast: Grk. ballō, perf. mid. part. See verse 19 above. into: Grk. eis, prep. that focuses on entrance, frequently in relation to a direction toward a goal or place and consequent arrival; in, into, to, unto. prison: Grk. phulakē. See verse 19 above. because of: Grk. dia, prep. insurrection: Grk. stasis. See verse 19 above. and: Grk. kai, conj. murder: Grk. phonos. See verse 19 above.

and: Grk. de, conj. he delivered: Grk. paradidōmi, aor., to deliver over, specifically of subjecting to arrest and a judicial process, here with the connotation of carrying out the decree for capital punishment. Yeshua: Grk. ho Iēsous. See verse 8 above. to their: pl. of Grk. autos, personal pronoun. will: Grk. thelēma may mean (1) that which is to be carried out according to wish or purpose, will; or (2) the act of willing, will or desire. The first meaning applies here. The clause means that Pilate turned Yeshua over to his soldiers to carry out the desire of the chief priests, which began with scourging (Matt 27:26; Mark 15:15).

Additional Note: Responsibility for the Execution of Yeshua

There is a long-standing controversy over assigning blame for the death of Yeshua. Some early church fathers in Christianity assigned collective guilt to all Jews, partly on the basis of the declaration the crowd made to Pilate, "His blood be on us and on our children!" (Matt 27:25). This declaration appears to reflect acceptance of Pilate's "hand-washing" declaration of innocence, although in fact he was guilty of a capital crime by condemning an innocent man, becoming an accessory before the fact of the priestly conspiracy.

The self-imposed curse is shocking because the crowd is taking responsibility for the condemnation of Yeshua. Unless they were members of the ruling Council they had no direct accountability. The tragic fact of history is that because of this declaration some early church fathers (e.g. Justin Martyr, Origen, Chrysostom) and their successors made all Jews accountable for the death of Yeshua, and this prejudice and malice led to persecution and discrimination against Jews for centuries. See Marvin Wilson, Our Father Abraham, Chapter Seven, for the sordid history of anti-Judaism. Not until 1965 did the Roman Catholic Church take official action to repudiate both the collective guilt and all forms of antisemitism. (See the declaration of Pope Paul VI.)

In the crowd's declaration the mention of "blood" refers to the idiom of "blood-guiltiness," which results from an unlawful killing (Gen 4:10; Ex 22:1-3; Deut 21:8; 22:8). The penalty for blood-guiltiness is death (Gen 9:5-6; Lev 17:4; Deut 19:10-13). In the Tanakh when a man committed a capital crime his family sometimes suffered the same penalty (Ex 20:5; Num 14:18; 16:23-32; Josh 7:24-25; 1Sam 3:12-13; 2Sam 12:14; 2Kgs 5:27; Jer 29:32; 32:18 Dan 6:23-24).

Yet, by saying "our children" those invoking the self-curse only applied it to themselves and their own living (adult) children, not future generations. Stern provides this analysis:

"A mob cannot speak in an official capacity for anyone, let alone for an entire people. Nor, in the light of Ezekiel 18:13, 19-20, can anyone invoke a curse on unborn generations. Besides, if the Jews were the only ones who killed him, then he didn't die for anyone else. But he died for all, not just for Jews: the righteous Messiah died for everyone who is unrighteous, which is to say, for everyone. Everyone, Jew and Gentile alike, is a sinner. By sinning, everyone, Jew and Gentile alike, killed him. Therefore everyone, Jew and Gentile alike, is guilty of Yeshua's death." (83)

Reacting to the historical blame of Jews in Christianity Rabbi Shmuley Boteach wrote an editorial in the Jewish Standard declaring "The Romans, not the Jews, killed Jesus." Stern's comment that "everyone killed Yeshua" is really rhetorical, not biblical. Scripture is clear that each person is responsible for his own sin, not that of someone else (Deut 24:16; 2Kgs 14:6; Jer 31:30; Ezek 18:4, 20; Rom 6:23). This assigning of guilt for the death of Yeshua to people who lived long after the first century does not reflect apostolic theology. The real issue is responsibility at the time. On this matter Stern comments,

"Some argue that Pilate's protestations against putting Yeshua to death show that he did not really want to do it, and that therefore little blame rests with him. To this is added the argument that Yeshua himself says there is one whose blame in the matter is greater than Pilate's (John 19:11). If these arguments are true, they support antisemitism: the Jews and not the Gentiles (as represented by Pilate) are responsible for the death of Jesus." (147)

On the contrary the two arguments Stern presents do not justify antisemitism. Moreover, just because Pilate protested against convicting Yeshua does not relieve him of blame for executing him. Yeshua's declaration of one who has greater blame is accurate, probably referring to either Annas or Caiaphas. Accepting Yeshua's criticism of Jewish leaders also does not justify antisemitism. If Yeshua was "antisemitic" in his criticism (cf. John 8:44) then so were all the Hebrew prophets who rebuked Israelites for their backsliding and iniquity that resulted in the destruction of Jerusalem and exile of the people.

Josephus, the Jewish historian, while acknowledging Yeshua was the Messiah, declared that Pilate condemned Yeshua to crucifixion "at the suggestion of the principal men amongst us" (Ant. XVIII, 3:3). Pilate decided to give the Jewish leaders what they wanted and Peter was not hesitant to charge the chief priests and rulers with culpability in the execution of Yeshua (Acts 2:23; 3:13-15; 4:10; 5:30). Stephen declared that the chief priests conspired to commit legal murder (Acts 7:52). The apostles could assign responsibility on the basis of Ezekiel 18:20. Future generations, whether Jew or Gentile, cannot be guilty in the same sense.

Paul, too, initially focused on the responsibility of Jewish leaders in Jerusalem (Acts 13:27-28; 1Th 2:24-15), but when he appeared before King Agrippa he revealed a change in perspective by acknowledging that Messiah had to suffer (Acts 26:23; cf. Heb 13:12). We are sinners and need a Savior, so Yeshua freely became a sin offering to bear our burden (Rom 8:3; 1Cor 5:7; 2Cor 5:21 Heb 9:28; 1Pet 3:18). Paul's new way of viewing the crucifixion then became part of his refrain that Yeshua "gave himself" (Gal 1:4; 2:20; Eph 5:2, 25; 1Tim 2:6; Titus 2:14) and "died for us" (Rom 5:6, 8, 15; 6:8; 8:34; 14:9, 15; 1Cor 8:11; 15:3; 2Cor 5:14, 15; Gal 2:21; 1Th 4:14; 5:9-10). Paul realized that it was better to speak of what Yeshua did for us than what the Jewish and Roman rulers did to him.

Road of Suffering, 23:26-39

Reference: Matthew 27:31-32; Mark 15:20-21.

26 And as they led him away, having seized Simon, a certain Cyrenian, coming from the country, they placed on him the cross to carry behind Yeshua.

And: Grk. kai, conj. The narrative of this section is unique to Luke. as: Grk. hōs, adv. See verse 14 above. they led him: Grk. autos, personal pronoun. away: Grk. apagō, aor., 3p-pl., to lead out, lead away, take away, especially with a destination in mind. The route from the Praetorium to the place of execution is known as the Via Dolorosa, or "Way of Suffering." The apostolic narratives do not define the route and in the history of Christianity various routes have been proposed. See the article "The True Way of Suffering." Also, see the map here that depicts the location of the Praetorium and the place of crucifixion.

having seized: Grk. epilambanomai, pl. aor. mid. part., to take or lay hold of with the hands. Simon: Grk. Simōn, a transliteration of the Hebrew name Shimôn ("Shee-mown"), meaning "he has heard." In the Tanakh the Heb. name Shimôn is the second son of Jacob and Leah (Gen 29:33). His name is translated in the LXX as Sumeōn and in English "Simeon." a certain: Grk. tis, indefinite pronoun. See verse 8 above. The pronoun marks Simon as having some distinction. Cyrenian: Grk. Kurēnaios, belonging to Cyrene, a Cyrenian.

Located in northern Africa, Cyrene was the capital city of the Roman district of Cyrenaica during the apostolic era. Cyrenaica and Crete formed one province. See the map here. Many Jews resided in the region. While under the Egyptian kings the Jews had enjoyed equal rights, but now they were oppressed by the autonomous Greek population (Ant. XVI, 6:1). The fact of Jewish suffering in Cyrene made Simon an apt choice to carry the cross for Yeshua. Mark notes that Simon was the father of Alexander and Rufus, well known disciples during that time (cf. Rom 16:21). Plummer suggests this Simon may have been a member of the Cyrenian synagogue in Jerusalem (Acts 6:9).

coming: Grk. erchomai, pres. mid. part., to come or arrive, often with focus on a position from which physical action or movement takes place. from: Grk. apo, prep. See verse 5 above. the country: Grk. agros, a country area or open space used mainly for agriculture; field. The noun is used in contrast to the city and refers to the villages adjacent. Plummer suggests since Nisan 15 was a sabbath (a holy day of rest; Lev 23:7), then Simon may have been taking a "sabbath-day's walk. The official Sabbath limit was set at two thousand cubits (a thousand yards) from the boundary of any city or town (Sotah 5:3; Erubin 15a; 42b; 44b).

they placed on: Grk. epitithēmi, aor., 3p-pl., may mean (1) to put or place something on or transfer to; or (2) to engage in violent treatment against; attack, assault. The first meaning applies here. him: Grk. autos. the cross: Grk. ho stauros, a wooden structure consisting of a vertical and a transverse piece used in carrying out a death sentence. In early Classical Greek writers (e.g. Homer, Herodotus, Thucydides, Xenophon) the stauros referred to an upright stake, especially a pointed one (Thayer). The term does not occur in the LXX or earlier Jewish literature, but it is found in Philo (Against Flaccus, §72, 84) and Josephus (Ant. XI, 6:11).

Exell explains the cross used for this mode of execution was either (1) the Cruz decussata X, also known as St. Andrew's cross; or (2) the Cruz commissa T, St. Anthony's cross; or (3) the Cruz immissa, the ordinary Roman cross †. Our Lord suffered on the Roman cross, because of the sign affixed above his head (Matt 27:37; Luke 23:38). The cross consisted of two pieces, the one perpendicular (staticulum), and the other a horizontal cross-beam (patibulum).

Messianic Jewish versions prefer to translate stauros as "stake" (CJB, MJLT, MW), although the TLV has "cross-beam." While not objecting to the Christian use of the term "cross" Stern explains his preference for "stake" by saying,

"For centuries Jews were put to death under the sign of the cross by persons claiming to be followers of the Jewish Messiah. Therefore to me the cross symbolizes persecution of Jews. As a Messianic Jew, still feeling the pain on behalf of my people, I do not have it in me to represent my New Testament faith by a cross" (41).

Stern's rationale for "stake" is understandable from a Jewish point of view. In fact, the use of the cross by Gentiles as jewelry seems to trivialize the great sacrifice God made on our behalf. The Jewish comedian Lenny Bruce once invited his audience to imagine Gentiles wearing electric chair models around their necks (Stern 41). Of interest is that Paul's usage of stauros occurs only in his letters. In his sermon in Pisidian Antioch he used xulon, "tree" (Acts 13:29).

to carry: Grk. pherō, pres. inf., to bear, carry (bring) along, especially temporarily or to a definite or prescribed conclusion (HELPS). behind: Grk. opisthen, adv. conveying a spatial relation of being near or toward; from behind. Yeshua: Grk. ho Iēsous. See verse 8 above. The Jews, especially in Galilee, knew well what cross-carrying meant. Hundreds of the followers of Judas and Simon had been crucified (Josephus, Ant. XVII, 10:10). The actual procedure for crucifixion was lengthy and included having the criminal carry the cross-beam to the place of execution (cf. John 19:17).

Lumby explains that the cross was not carried to the place of execution in the manner with which pictures have made us familiar, but either in two separate pieces or by tying the two pieces together in the shape of a V (furca). Plummer notes that Yeshua at first bore the cross according to the usual custom (John 19:17), but then was physically unable to continue, probably as a result of the scourging. It's not clear whether Simon carried both pieces of the cross or only one piece. Stern comments that no Roman soldier would carry a criminal's cross, nor would any Jew volunteer for the task. So the soldiers pressed into service the first adequate person they could find.

27 Now a large multitude of the people were following him, and of women who were mourning and lamenting for him.

Now: Grk. de, conj. a great: Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the latter. multitude: Grk. plēthos. See verse 1 above. of the people: Grk. ho laos. See verse 5 above. The "people" were the beneficiaries of Yeshua's ministry and had believed in him. were following: Grk. akoloutheō, impf., may mean (1) to be in motion in sequence behind someone; (2) to be in close association with someone, especially as a disciple. The first meaning is intended here. him: Grk. autos, personal pronoun. and: Grk. kai, conj. of women: pl. of Grk. gunē, an adult female person without respect to age, social status, or marital status, except as defined by the context.

Prominent among the people following were women, in contrast to adversarial men that had dominated the narrative from the first verse above. who: Grk. hos, relative pronoun. were mourning: Grk. koptō, impf. mid., 3p-pl., to beat one’s chest as an act of mourning; bewail, lament, mourn. Hebrew mourning was always demonstrative (cf. Gen 23:2; 37:34; 1Sam 25:1; 2Chr 35:25; Esth 4:3; Isa 15:2f; Jer 6:26; 9:17; Nah 2:7). and: Grk. kai. lamenting for: Grk. thrēneō, impf., 3p-pl., to express deep sorrow, which may be expressed by singing a dirge as part of a ritual or mourning or lamenting without focus on ritual, here the latter. him: Grk. autos.

The description of public mourning may allude to Jeremiah 9:17, "Thus says ADONAI-Tzva’ot, 'Consider and call for the mourning women, that they may come; and send for the skillful wailing women, that they may come!'" (BR). The call to public mourning by Jeremiah introduces a lament over the anticipated destruction of Jerusalem and is appropriate to this context considering the exhortation Yeshua will provide in verses 28-30. Plummer suggests the mourning women of this passage were not Yeshua's disciples (Luke 8:1-3), but sympathizers from the city.

Gill suggests that the actions of these women is remarkable since by Rabbinic rule public mourning was not allowed for persons that were executed as criminals (Sanh. 6:7). On the other hand, the group of women would have included disciples that followed Yeshua out of Galilee, because they were present at the crucifixion (Matt 27:55; Mark 15:40; Luke 23:49). In the apostolic narratives there is no woman who is hostile to Yeshua. The women were deeply affected emotionally in seeing how the Roman soldiers had brutalized Yeshua.

28 But having turned to them Yeshua said, "Daughters of Jerusalem, do not weep for me, nevertheless weep for yourselves and for your children.

But: Grk. de, conj. having turned: Grk. strephō, aor. pass. part., may mean (1) to redirect a position, turn; (2) bring back to a location, return; or (3) make totally different, transform. The first meaning applies here. to: Grk. pros, prep. See verse 4 above. them: pl. of Grk. autos, personal pronoun; the women. Yeshua: Grk. ho Iēsous. See verse 8 above. said: Grk. legō, aor. See verse 2 above. Daughters: pl. of Grk. thugatēr, a female offspring, a daughter. of Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession of peace" (BDB 436). The city was built on seven hills and situated some 2500 feet above sea level, and eighteen miles west of the northern end of the Dead Sea. See the Bible map here.

The phrase "daughters of Jerusalem" is an idiom found in Song of Songs (1:5; 2:7; 3:5, 10; 5:8, 16; 8:4) and represent companions of a bride. Yet, here the idiomatic expression has a different meaning. Ellicott suggests that these "daughters" were perhaps one of the sisterhoods formed in that city for mitigating the sufferings of condemned criminals by narcotic drinks in fulfillment of Proverbs 31:6, "Give strong drink to him who is perishing, and wine to him whose life is bitter."

do not: Grk. mē, adv., a particle of qualified negation, not, none. It differs from the other standard negative particle, ou, in that ou is objective, dealing only with facts, while mē is subjective, involving will and thought (DM 265). weep: Grk. klaiō, pres. imp., 2p-pl., express grief or sorrow aloud, to cry, sob or weep. This verb does not depict a silent dropping of tears, but a vocal cry, even a loud demonstrative form of mourning, a wailing. The present tense with the negative particle conveys an entreaty to discontinue the weeping (Rienecker). for: Grk. epi, prep., lit. "over." See verse 1 above. me: Grk. egō, first person pronoun.

nevertheless: Grk. plēn, adv. at the beginning of a sentence, serving either to restrict, or to unfold and expand what has preceded; besides, but, rather, except, however, nevertheless, yet. The adverb signals a transition in narrative. weep: Grk. klaiō, pres. imp., 2p-pl. for: Grk. epi. yourselves: pl. of Grk. heautou, reflexive pronoun. and: Grk. kai, conj. for: Grk. epi. your: Grk. humeis, pl. second person pronoun. children: pl. of Grk. ho teknon, child or offspring without regard to sex of undetermined age beyond infancy. Plummer speculates that Yeshua pausing to make this proclamation to the women implies he was not carrying any part of the cross. Yet, he could have been carrying the cross-beam and Simon had the main piece.

29 For behold, days are coming in which they will say, 'Blessed are the barren, and the wombs that did not give birth, and breasts that did not nurse.'

Reference: Isaiah 54:1; Matthew 24:19; Mark 13:17; Luke 21:23.

For: Grk. hoti, conj. See verse 7 above. The conjunction is used here to denote causality. behold: Grk. idou, aor. imp. See verse 14 above. days: pl. of Grk. hēmera. See verse 7 above. The plural noun here denotes a timeframe. are coming: Grk. erchomai, pres. mid., 3p-pl. See verse 26 above. The verbal phrase prefaces an oracle of God of a prediction, sometimes adverse and sometimes positive, delivered through a prophetic messenger. The idiomatic expression occurs 21 times in the Tanakh: (1) by an anonymous prophet to Eli (1Sam 2:31), (2) Isaiah to King Hezekiah (2Kgs 20:17; Isa 39:6), and (3) Jeremiah to Judah leaders (Jer 7:32; 9:25; 16:14; 19:6; 23:5, 7; 30:3; 31:27, 31, 38; 48:12 49:2; 51:47, 52).

in: Grk. en, prep. which: Grk. hos, relative pronoun. See verse 14 above. they will say: Grk. ereō, fut., 3p-pl., denoting speech in progress, to speak or say. Yeshua then gives a shocking announcement. The following saying has its basis in the relevant woe proclaimed in the Olivet Discourse (Matt 24:19; Mark 13:17; Luke 21:23). Blessed are: pl. of Grk. makarios, adj., enjoying special advantage, blessed, privileged, fortunate or happy; lit. "blessed ones." In Hebrew culture a "blessing" is a purposeful endowment (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser. Blessedness can never be self-imposed nor come by accident. The only source of true blessing is from God.

the barren: pl. of Grk. ho steira, adj., incapable of conception. Barrenness was often considered a sign of God's judgment (e.g., Gen 20:18; 2Sam 6:23). and: Grk. kai, conj. the wombs: pl. of Grk. ho koilia, abdomen, here the female reproductive organ. that: Grk. hos. did not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. give birth: Grk. gennaō, aor., 3p-pl., to cause to come into being, to father, beget or procreate. The verb can refer to either the male or female role in conception and birth (DNTT 1:176). Here the Greek verb refers to the female role in bearing and giving birth. This clause appears to allude to Isaiah 54:1, "Shout for joy, O barren one, you who have borne no child."

and: Grk. kai. breasts: pl. of Grk. mastos, the mammary glands of a woman. that: Grk. hos. did not: Grk. ou. nurse: Grk. trephō, aor., 3p-pl., to fully develop because of being adequately nourished or fed (HELPS). The verb denotes the important nutrition provided by a mother's milk. The second clause is a consequence of barrenness. After the catastrophe predicted in the next verse people will say that the surviving women who had no children would be most fortunate.

30 Then they will begin to say to the mountains 'Fall upon us!' and to the hills, 'Cover us!'

Reference: Hosea 10:8.

Then: Grk. tote, adv. of time that is closely associated with what precedes in the narrative; then, at that time. Yeshua now quotes from Hosea 10:8. they will begin: Grk. archō, fut. mid., 3p-pl. See verse 2 above. to say: Grk. legō, pres. inf. See verse 2 above. to the mountains: pl. of Grk. ho oros, mountain, hill, or hill-country. The corresponding Heb. word, har, is given in Scripture to a comparatively large ridge, a collection of small hills and to many hogbacks in Israel. Yeshua now quotes a line from the prophet Hosea. For a summary of the book of Hosea see the article here.

Fall: Grk. piptō, aor. imp., 2p-pl., to drop from a relatively high position to a lower position. upon: Grk. epi, prep. us: Grk. hēmeis, pl. first person pronoun. and: Grk. kai, conj. to the hills: pl. of Grk. ho bounos, a hillock, hill. The noun occurs only in Luke (also 3:5). In the LXX bounos translates Heb. gibah, a hill, which was lower than a mountain (BDB 148). Modern science distinguishes hills from mountains by classifying a hill as being less than 1,000 feet above its surroundings, but the distinction may depend upon local interpretation. Cover: Grk. kaluptō, aor. imp., 2p-pl., to cover or conceal, usually in a physical sense of concealing from view. Here the verb functions as a synonym for "fall." us: Grk. hēmeis.

Ellicott comments that the imagery was natural in a limestone country such as Judaea, subject to earthquakes. Commonly, such catastrophes were dreaded, and men prayed against them. The time was coming when the dens and caves which usually offered a place of refuge from invading armies (Isaiah 2:19) would prove insufficient, and men would cry, as reported in Hosea 10:8, for the mountains to fall on them. Stern notes that the citing of a Bible quotation in a Jewish text is meant to call to mind the entire context of the passage, so it is worthwhile considering all of the tenth chapter of the prophet Hosea.

Indeed much of the description of conditions in the 8th century B.C. fit the situation in first century Jerusalem. In verse 1 Israel is described as a "prosperous vine, but in verse 2 ungrateful to God so that God will destroy her sacred altars and pillars. In verse 3 Hosea says of the leaders, "Surely now they will say, 'We have no king because we did not fear ADONAI. And as for the king, what can he do for us?'" Parallel is the declaration of Jewish leaders to Pilate, "we have no king but Caesar" (John 19:15). Next, in verse 4 "They swear falsely, … their judgment springs up like hemlock," as when the irregular meeting of the Jewish Council illegally condemned Yeshua and presented false charges to Pilate.

In verse 5 the people and the priests will mourn the departed glory, and after the death of Yeshua the Sh'khinah glory will depart from the Temple (Yoma 39b). As punishment in verse 6 "Israel will be ashamed," and express a wish for a natural calamity as preferable to an assault by Gentile nations (verse 10). The solution for a people in such a miserable state is to "Sow for yourselves according to righteousness, reap according to mercy, break up your fallow ground; for it is time to seek ADONAI" (verse 12 CJB). In other words, repent, return to God. The advice is sound for all eras, as much in our own day as in the Bible times.

31 For if they do these things in the green tree, what will happen in the dry?”

Reference: Proverbs 11:31.

For: Grk. hoti, conj. See verse 7 above. if: Grk. ei, conj. See verse 6 above. they do: Grk. poieō, pres., 3p-pl. See verse 22 above. these things: pl. of Grk. houtos, demonstrative pronoun. See verse 2 above. The pronoun probably alludes to rejection of the Messiah and condemning him to death (Luke 9:22). in: Grk. en, prep. The preposition likely has a temporal emphasis, "in the time of." the green: Grk. hugros, adj., in a moist condition; damp, moist, or wet, thus full of sap and therefore green (Thayer). The adjective occurs only here in the Besekh.

tree: Grk. xulon, a product of a fibrous plant, a growing tree, but also anything made of wood. Gill suggests that Yeshua uses the "green tree" as a self-reference, alluding to his fruitful ministry that brought healing, redemption and much blessing to many lives (cf. John 15:1). what: Grk. tís, interrogative pronoun. See verse 22 above. will happen: Grk. ginomai, aor. mid. subj. See verse 8 above. The subjunctive mood here is deliberative, which is used when a question does not assume an answer in actual fact, but represents a rhetorical device (DM 171). in: Grk. en. Again the preposition has a temporal emphasis, "in the time of."

the dry: Grk. ho xēros, adj., having a condition that lacks moisture; dry, withered. Barnes notes that the contrast is based on the fact that a "green" tree is not easily set on fire, but a dry one is easily kindled and burns rapidly. The idiom of "the dry" represents divine judgment (cf. Isa 19:5-7; 42:15; 50:2; Ezek 20:47; 30:12), and probably alludes to the predicted destruction of Jerusalem (Luke 19:41-44; 21:20). Plummer says the question represents an a fortiori argument.

In Jewish culture a fortiori corresponded to a kal v'chomer ("light and heavy") argument. If "A" is true, then how much more is "B" true. Kal v'chomer is the first of seven rules of hermeneutics compiled and taught by Hillel the elder (d. A.D. 10), who was president of the Sanhedrin when Yeshua was a child. The rhetorical question is very similar to the proverbial question of Solomon, "If the righteous will be rewarded in the earth, how much more the wicked and the sinner?" (Prov 11:31).

Ellicott suggests the point of the proverbial question is that if Pilate could sentence to death One whom he acknowledged was innocent, what might be expected from his successors when they had to deal with a people engaged in armed rebellion? Yeshua's saying here resembles the lesson of the fig tree that he cursed (Mark 11:13-14, 20). The tree had totally dried up, so that it would never produce fruit again. In human conversation we might say the tree "died," but Scripture never uses the terminology of "life" and "death" to refer to the state of any vegetation. A plant may grow, produce fruit or dry up, but plants are not alive.

Crucifixion on Golgotha, 23:32-38

Reference: Psalm 22:16; Isaiah 53:12; Matthew 27:33-44; Mark 15:22-32; John 19:17-24.

32 Now also others, two criminals, were being led away with him to be put to death.

Reference: Isaiah 53:12.

Now: Grk. de, conj. also: Grk. kai, conj. others: pl. of Grk. heteros, adj., a distributive pronoun used to distinguish one item or person from another; other, another or different. two: Grk. duo, adj., the number two as a quantity. criminals: pl. of Grk. kakourgos, adj., an evildoer or a malefactor; a technical word implying criminality. Matthew and Mark identify the two criminals as "robbers," using the same word used to describe Barabbas (John 18:40). These two men were very likely members of the same violent band. See verse 19 above.

were being led away: Grk. agō, impf. pass., 3p-pl. See verse 1 above. with: Grk. sun, prep. See verse 11 above. him: Grk. autos, personal pronoun; Yeshua. to be put to death: Grk. anaireō, aor. pass. inf., lit. "to take up," and used here to mean to remove by causing death; kill, slay. Plummer notes that anaireō is a favorite word of Luke since he uses it twice (also 22:2), and then eighteen times in the Acts. This verb expresses an intention to impose capital punishment. Only Luke mentions this detail that two other men were in the procession with Yeshua to be crucified. In effect these men had a divine appointment, because they have an important part in the final drama of death.

33 And when they came to the place called a Skull, there they crucified him and the criminals, one on the right; now the other on the left.

And: Grk. kai, conj. when: Grk. hote, temporal adv., when, at which time. they came: Grk. erchomai, aor., 3p-pl. See verse 26 above. to: Grk. epi, prep., lit. "upon." See verse 1 above. the place: Grk. ho topos, a spatial area, which may be an unnamed geographical area or a named locality; place, region or country. called: Grk. kaleō, pres. mid. part., to call and may mean to (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by a name or term. The third meaning applies here. a Skull: Grk. kranion, skull as a term of anatomy. See the map here.

The other apostolic narratives state that the name of the place was Golgotha (Matt 27:33; Mark 15:22; John 19:17), but John notes that the name is Hebrew. The Latin Vulgate (405) translates kranion as Calvariae, and transliterated into English becomes "Calvary." The site was outside the wall of Jerusalem as it existed in A.D. 30, and Golgotha could well have been on the western slope of Mount Moriah, the ancient site of the sacrifice of Isaac (Gen 22:2). Moriah was also where Solomon was directed to build the temple because ADONAI had appeared to David there (2Chr 3:1).

Commentators are in general agreement that the locality gained the name because it was a rocky protrusion or rounded mound resembling a skull in form. Plummer suggests that Luke omits the Hebrew name because it would be unfamiliar to Greek readers. He has already omitted the names "Gethsemane" (mentioned in the other three narratives) and "Gabbatha," which is mentioned only by John. However, Luke includes Hebrew place names omitted in the other narratives, such as "Nain" and "Emmaus." Luke's description may have been a purposeful allusion to Golgotha as a place of regular Roman executions and calling the location "a skull" rather than "a head" emphasized that Yeshua was taken to a place of death.

there: Grk. ekei, adv., in that place. they crucified: Grk. stauroō, aor., 3p-pl. See verse 21 above. him: Grk. autos, personal pronoun. The crucifixion took place at the third hour, or about 9:00-10:00 A.M. (Mark 15:25). The simple declaration fulfilled the Messianic prediction of Psalm 22:16, "They pierced my hands and my feet." At the execution site there were two possible ways of erecting the cross. The condemned man could be fastened to the cross lying on the ground at the place of execution, and so lifted up with the cross. Alternatively, the vertical piece of the cross could be implanted in the ground before the execution. As this was the simpler form of erection, the one being punished carried the cross-beam to the place of execution.

and: Grk. kai. the criminals: pl. of Grk. ho kakourgos. See the previous verse. one: Grk. hos, relative pronoun. See verse 14 above. indeed: Grk. mén, a particle of affirmation; indeed, verily, truly. Most versions don't translate the particle. The particle gives emphasis to the relative proximity of the crosses to one another. on: Grk. ek, prep. See verse 7 above. The preposition conveys direction from the cross of Yeshua. the right: Grk. dexios, adj., right as a direction or location. now: Grk. de. the other: Grk. hos. on: Grk. ek. the left: Grk. aristeros, left as a direction or location. The crosses were apparently in close proximity as their position made it possible for later conversation between Yeshua and the criminals.

On arrival at the place of execution the victim was stripped and endured public shame. The prisoner was often tied (the normal method) or nailed by his wrists to the crossbeam (if a quicker death was desired). John's narrative indicates Yeshua was nailed by his hands (John 20:20, 25). The victim was then hoisted up with the cross-beam and made fast to the vertical stake. The cross beam was fixed so that the victim's feet were off the ground, but not necessarily very high off the ground. There was also a horn-like wooden block placed on the stake which the crucified man straddled to provide a seat for the body. The block took some of the weight of the body and prevented the flesh tearing from the nails.

Finally the feet were tied or nailed to the post. Luke's narrative indicates Yeshua's feet were also nailed (Luke 24:39). The prisoner was left hanging in excruciating torment until he expired, usually many hours later from exhaustion, loss of blood circulation and coronary failure or suffocation. The body was left to rot for days, with carrion birds allowed to degrade the corpse further. This was a horrific way to die (DNTT 1:392-393).

34 And Yeshua was saying, "Father, forgive them; for they do not know what they are doing." Moreover, dividing up his garments, they cast lots.

Reference: Deuteronomy 21:8; Psalm 22:18; Isaiah 53:12; Acts 3:17; 1Corinthians 2:8; 1Timothy 1:13.

And: Grk. de, conj. Yeshua: Grk. ho Iēsous. See verse 8 above. was saying: Grk. legō, impf. See verse 2 above. Plummer suggests that the imperfect tense which normally denotes continuous action in past time indicates the following petition was uttered while being crucified. Father: Grk. patēr, voc., normally of a male parent or ancestor, but frequently in reference to God, which emphasizes both his activity as creator and sustainer. Yeshua again uses family terminology to refer his unique relationship with God. For the significance of Yeshua referring to God as "my Father" see the comment on Luke 10:21-22. Here he follows his instruction for addressing prayers to the Father (cf. Luke 11:2).

forgive: Grk. aphiēmi, aor. imp., to release or send away, here meaning to release from an obligation, cancel, forgive. The imperative mood conveys entreaty rather than command. In the LXX aphiēmi appears a number of times to translate Heb. nasa ("to lift or bear") in the sense of forgiveness, almost always provided by God (Gen 4:13; Ex 32:32; Lev 4:20; Ps 25:18; Isa 55:7). Yeshua previously affirmed the Father as one who forgives sins (Matt 6:14-15; Mark 11:25; cf. 1Jn 1:9). This truth is a marked distinction with pagan deities. Previously God would forgive sins on the ground of an animal sacrificed as a sin offering.

It is noteworthy that Yeshua does not simply offer forgiveness himself (cf. Matt 18:27; Luke 7:41-42). The reason Yeshua petitions the Father for forgiveness is because the sin is actually a capital crime against heaven (cf. 1 Sam 2:25). Only God has the power to expunge the heavenly record of sins (Ex 32:33; Ps 51:1, 9; 109:14; Isa 43:25; Jer 14:10; 18:23; 31:34; Luke 10:20; Heb 8:12; 10:17; Rev 18:5; 20:12). On this occasion Yeshua can request forgiveness because he is the mediator between God and man (1Tim 2:5; Heb 9:15; 12:24). Whether to forgive is a certainly a prerogative of ADONAI (Ex 34:6-7; Num 14:18; 30:5, 8, 12; Deut 21:8; 29:20; Josh 24:19; 1Kgs 8:30-39; 2Kgs 24:4; Ps 25:18; 79:9; Jer 31:34; Dan 9:19).

them: pl. of Grk. autos, personal pronoun. Grammatically the pronoun must refer to the three third person plural verbs immediately preceding: first to those mentioned in verse 32 that "led away," next in verse 33 to those that "came" to Golgotha and then those that "crucified" Yeshua, which would be the Roman soldiers. And, as agents of Pilate the soldiers are responsible and therefore guilty for executing an innocent man. However, we should note that Yeshua does not restrict the pronoun and in reality Jewish rulers were present for the crucifixion, as noted in the next verse. The rulers were guilty of the serious offenses of perjury (Ex 20:16) and conspiracy to pervert the course of justice (Ex 23:2).

for: Grk. gar, conj. See verse 8 above. they do not: Grk. ou, adv. know: Grk. oida, perf., 3p-pl., to have physically seen, hence to know. The verb may be used (1) in an objective sense of information received, or (2) have discernment about; perceive, understand, be aware. The second usage has application here. The perfect tense normally stresses action completed in the past but functions as a present (Mounce). In most occasions the verb refers to knowledge gained by experience but also by learning. So, "they have not known and still do not know." The CJB alone accurately translates the verb as "understand." The ones for whom Yeshua prayed simply did not comprehend the true significance of their actions.

what: Grk. tís, interrogative pronoun. See verse 22 above. they are doing: Grk. poieō, pres., 3p-pl. See verse 22 above. The present tense stresses again the petition for forgiveness occurring at the same time as being nailed to the cross. The guilt of the Jewish leaders may be mitigated by their ignorance of God's sovereign planning (cf. Acts 3:17; 13:27; 1Cor 2:7-8) and belief that Yeshua was guilty of blasphemy (Matt 26:65; John 10:33). Yet, sins of ignorance still require atonement (Lev 5:17-18) and Yeshua provides that atonement and pleads for the Father's mercy. A feature of Yeshua's Second Coming is that the Jewish rulers will mourn when they look upon the one they pierced (Zech 12:10; Matt 24:30; John 19:37; Rev 1:7).

Yeshua's petition for forgiveness is the first of seven "words" he utters from the cross, three of which are in this chapter (also verse 43 and 46 below). Three appear in John's narrative (John 19:26-28, 30). One question is recorded by both Matthew (27:6) and Mark (15:34). Bible commentators are divided over for whom Yeshua asked forgiveness. Some Christian commentators (e.g., Ellicott Gill, Liefeld) restrict the petition for the Roman soldiers. Plummer, on the other hand, restricts the petition strictly for the Jews and Stern focuses primarily on the Jewish beneficiaries.

We should consider that Yeshua follows the example of Moses who interceded for God's forgiveness of Israel for the capital crime of idolatry (Ex 32:31-32). Throughout the Tanakh God is presented as a forgiving God (Ex 34:6-7; Lev 4:26; Num 14:18; 30:5, 8, 12; Deut 21:8; 29:20; Josh 24:19; 1Kgs 8:30-39; 2Kgs 24:4; Ps 25:18; 32:1, 5; 79:9; Jer 31:34; Dan 9:19). Yeshua lived by the very principle he taught his disciples, "forgive in order to be forgiven" (Mark 11:25; Luke 11:4; 17:3). Yeshua did not die bearing a grudge.

Forgiveness in the immediate circumstances meant that God would not pour out His wrath as He did on Sodom (Gen 19:24), or Korah (Num 16:25-33), or the enemies of Elijah (2Kgs 1:9-12). Yeshua had refused a previous request for vengeance in Samaria (Luke 9:54-56) and he seeks the same mercy for his adversaries on Golgotha. We should also not assume his request was a manner of "paying it forward" and applying forgiveness universally to all people existing in the future. On the contrary in order to obtain the merits of Yeshua's atoning sacrifice future seekers must confess their sins and manifest repentance (Acts 2:38; Rom 10:9-10; 1Jn 1:9).

Moreover: Grk. de. dividing up: Grk. diamerizō, pres. mid. part., cause to be in parts; divide, distribute, apportion. his: Grk. autos; Yeshua. garments: pl. of Grk. himation, an outer covering for the body, generally used of clothing or apparel, typically made of wool, without reference to its quality. they cast: Grk. ballō, aor., 3p-pl., to cast, scatter or throw. lots: pl. of Grk. klēros, an object used in deciding, a lot, that is, a pebble or small stick. The team of Roman soldiers in charge of the crucifixion had the right to claim the clothing of the condemned man. The casting of the lots would decide what each man would take. John's account points out that this action fulfilled the Scripture "They divide my garments among them, and for my clothing they cast lots" (Ps 22:18).

Casting lots (the technical term is sortition) was a method of decision-making in all cultures of ancient times. The procedure involved objects of unknown shape and material. The rules governing the procedure were agreed upon in advance. The objects might be cast on the ground or drawn from a receptacle. The advantage of the procedure is that it protects the decision from the whim of the participants. Because of its apparent randomness it does not discriminate. The practice is mentioned many times in Scripture (e.g., Lev 16:8; Josh 18:6, 8, 10; 1Sam 14:42).

35 And the people stood there watching but the rulers were ridiculing him, saying, "He saved others; let him save himself if he is the Messiah of God, the Chosen One."

Reference: Psalm 22:7-8; Luke 9:35.

And: Grk. kai, conj. the people: Grk. ho laos. See verse 5 above. The masculine form implies mostly men. Geldenhuys suggests these people were from among the hundreds of thousands of Jewish festival pilgrims, most of whom would be men. stood there: Grk. histēmi, plperf. See verse 9 above. watching: Grk. theōreō, pres. part., to look at and here means to be a spectator. The verb occurs in the LXX of Psalm 22:7, translating Heb. ra'ah, to see. Having completed their Passover Seder the night before, the pilgrims had perhaps been milling about the city when they noticed the Roman procession and followed it out of curiosity.

but: Grk. de, conj. The conjunction is used here for contrast. the rulers: pl. of Grk. archōn. See verse 13 above. These men were Council members: chief priests, scribes and elders (cf. Matt 27:41; Mark 15:31; Luke 23:10; John 19:19-22). were ridiculing him: Grk. ekmuktērizō, impf., 3p-pl., to mock, ridicule, or sneer at. The verb is derived from ek, "out of" and muktērízō, "to blow the nose," properly, turn the nose up (HELPS). The verb occurs in the Messianic prediction of Psalm 22:7 (LXX), "All those who see me ridicule me" (NKJV). Plummer notes that Luke marks four forms of ill-treatment that Yeshua received, first being the object of "vulgar curiosity" and second sarcastic ridicule from the rulers. The third is recorded in the next verse and the fourth in verse 39.

saying: Grk. legō, pl. pres. part. See verse 2 above. He saved: Grk. sōzō, aor., to deliver or rescue from a hazardous condition, whether bodily peril, bodily death or spiritual peril, such as the wrath of God; deliver, save, rescue. others: pl. of Grk. allos, adj., other or another of something. The sarcastic comment pertains to Yeshua's healing ministry. The Amplified Version adds "from death." Yeshua restored two from death (the son of the widow of Nain, Luke 7:14-15; and Lazarus, John 11:43-44). let him save: Grk. sōzō, aor. imp. himself: Grk. heautou, reflexive pronoun of the third person. The rulers taunt Yeshua to heal himself, not really believing it would be possible. For Yeshua to pop out the nails and jump down would be shocking, but contrary to his purpose.

if: Grk. ei, conj. he: masc. of Grk. houtos, demonstrative pronoun, lit. "this one." See verse 2 above. is: Grk. eimi, pres. See verse 2 above. the Messiah: Grk. ho Christos. See verse 2 above. of God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1; John 1:1-3). In the LXX theos translates primarily Heb. Elohim. In Hebrew thought the plural form of Elohim represents fullness, which excludes the possible existence of any other deity (Ex 5:1; Isa 44:6; 45:5-6; 46:9). See my comment on John 1:1. Yeshua had declared this title in the final hearing before the Jewish rulers (Mark 14:61-62).

the Chosen One: Grk. ho eklektos (from eklegō, to pick out for oneself, choose or select), adj., to be favored with select status; chosen, elect. In the LXX eklektos primarily translates two words: Heb. mibchar, choice or best (Gen 23:6) and especially Heb. bachir, chosen (2Sam 21:6). The noun bachir indicates that the purpose of the choice is some commission or service, and can only meaningfully retain its validity in its fulfillment (DNTT 1:538). At Yeshua's transfiguration a voice from heaven declared that he was the Chosen One (Luke 9:35). The rulers would not have known about the transfiguration, so they use the title in the sense of Yeshua's public announcement in Nazareth that the Spirit of ADONAI had anointed him (Luke 4:18).

36 Moreover the soldiers also mocked him, coming near, offering him sour wine,

Reference: Psalm 69:21; Matt 27:48; Mark 15:36; John 19:29.

Moreover: Grk. de, conj. the soldiers: pl. of Grk. stratiōtēs, soldier in the military sense. The Greek term is broad in scope and included ranks below Centurion. also: Grk. kai, conj. mocked: Grk. empaizō, aor., 3p-pl. See verse 11 above. him: Grk. autos, personal pronoun; Yeshua. coming near: Grk. proserchomai, pl. pres. mid. part., to approach from a point to a person or place; come, go to, approach. offering: Grk. prospherō, pl. pres. part. See verse 14 above. him: Grk. autos. sour wine: Grk. oxos, vinegar wine mixed with water.

Offering Yeshua the sour wine fulfilled a Messianic prediction, "They also gave me gall for my food and for my thirst they gave me vinegar to drink" (Ps 69:21). A sour wine vinegar is mentioned in the Tanakh as a refreshing drink (Num 6:13; Ruth 2:14) and in Greek and Roman literature as well. It was a common beverage appreciated by laborers and soldiers because it relieved thirst more effectively than water and was inexpensive (Lane 573). The parallel passages mention that the sour wine was offered with a soaked sponge and that the wine was offered and received shortly before Yeshua expired.

Matthew and Mark associate the provision of sour wine with the fourth word "My God, My God, why have you forsaken me," whereas John connects the act with the fifth word "I thirst." However, there is no necessary conflict between the narratives. Yeshua could have been given the sour wine more than one time.

37 and saying, "If you are the King of the Jews, save yourself!"

and: Grk. kai, conj. saying: Grk. legō, pl. pres. part. See verse 2 above. If: Grk. ei, conj. See verse 6 above. you: Grk. su, second person pronoun. are: Grk. eimi, pres. See verse 2 above. the King: Grk. ho basileus. See verse 2 above. of the Jews: pl. of Grk. ho Ioudaios. See verse 3 above. save: Grk. sōzō, aor. imp. See verse 35 above. yourself: Grk. seautou, reflexive pronoun of the second person. For the Roman soldiers to use this title may have been occasioned by the report of the next verse or even as a result of being privy to the interview between Yeshua and Pilate. The soldiers knew well the mortality of the Caesars and other rulers of the world, so the idea that this king has special powers was ridiculous.

The mockery of the soldiers is peculiar to Luke's narrative and quite extraordinary in the circumstances. Their ridicule could be viewed as a manifestation of their antisemitism. Yet, it does provide the background to the praise offered in verse 47. In terms of the spectators to the event at Golgotha the drama begins with mockery and ridicule and ends with some hearts changed because of how Yeshua endured the suffering.

38 Now there was also an inscription over him, "This is the King of the Jews."

Reference: Matthew 27:37; Mark 15:26; John 19:19.

Now: Grk. de, conj. there was: Grk. eimi, impf. See verse 2 above. also: Grk. kai, conj. an inscription: Grk. epigraphē, something inscribed on a surface, a written document; use here of an inscription in black letters upon a whitened tablet (Thayer). over: Grk. epi, prep. him: Grk. autos, personal pronoun. See the Textual Note below. This: Grk. houtos, demonstrative pronoun. See verse 2 above. is: Grk. eimi, pres. the King of the Jews: See the previous verse. John's narrative records that the complete message of the sign read in Hebrew, Latin and Greek, "Yeshua the Nazarene, the King of the Jews" (John 19:19-20).

Hebrew was the language of the Jews, the Scripture and the Mishnah. Latin was the language of the Roman government for official purposes. Greek was the trade language for the Empire, a legacy of Alexander the Great. The Synoptic Narratives agree with John in that all three say a sign was affixed to the cross with the announcement "The King of the Jews." However, John has the prefix "Yeshua the Nazarene," whereas Matthew reads "This is Yeshua," omitting "ho Nazōraios" (Matt 27:37). Mark and Luke omit the name of Yeshua entirely. In addition, Matthew and Luke note that the sign was placed above Yeshua's head.

Geldenhuys says that it was customary to hang a notice-board round the neck of a crucified criminal stating the crime for which he was condemned. The normal practice did not apply to Yeshua since he was innocent of any crime. So, Geldenhuys suggests that Pilate had the sign made and affixed prominently over Yeshua's head in revenge against the Jewish authorities who so insisted on the crucifixion. John notes that the chief priests had strongly objected to the wording of the sign (John 19:21), but Pilate refused to change it. He was well aware that Yeshua had made no claim to being king in an earthly sense, but at the same time the sign declared the truth that Yeshua is the Messiah-King of Israel, the Head of an everlasting kingdom.

Textual Note

Some versions include the phrase "in letters of Greek, of Latin and of Hebrew" (AMPC, BRG, DARBY, DRA, ISV, JUB, KJV, MEV, MW, NKJV, NLV, NMB, RGT, WEB, YLT). The phrase is included in the Textus Receptus. Most modern versions omit the phrase and it was most likely inserted from John 19:20. Metzger says every consideration weighs against its inclusion: (1) it is absent from several of the earliest and best manuscripts (GNT 311); (b) the authorities that insert the words differ among themselves as to the words used and the order of the languages; and (c) there is no satisfactory explanation for the omission of the statement if it were originally present in the text.

Final Words, 23:39-49

Reference: Matthew 27:45-54; Mark 15:32-39; John 19:25-37.

39 And one of the criminals having been hanged was blaspheming him, saying, "Are you not the Messiah? Save yourself and us!"

And: Grk. de, conj. one: Grk. heis, adj., the number one. of the criminals: pl. of Grk. ho kakourgos. See verse 32 above. having been hanged: Grk. kremannumi, pl. aor. pass. part., to hang, hang up or suspend. As a reference to execution the point of the verb is suspension of a body above ground, whether by rope or nails. Noteworthy is the choice of "hanged" over "crucified." Luke uses the verb here in the same sense as Peter and Paul (Acts 5:30; 10:39; 13:29; Gal 3:13; 1Pet 2:24) who state that Yeshua was hanged on a "tree" (Grk. xulon) as an allusion to the Torah principle that "Cursed is everyone who hangs on a tree" (Deut 21:23).

was blaspheming: Grk. blasphēmeō, impf., to cause damage to reputation by arrogant speech or action; slander, revile, malign, vilify, defame. Although impaled on a cross the victim was still able to speak. him: Grk. autos, personal pronoun. saying: Grk. legō, pres. part. See verse 2 above. Are: Grk. eimi, pres. See verse 2 above. you: Grk. su, second person pronoun. not: Grk. ouchi, an emphatic negative adverb, lit. "indeed not." The adverb is used in questions expecting a "yes" answer (Rienecker). the Messiah: Grk. ho Christos. See verse 2 above. Plummer describes the question as a bitter taunt. It does not convey humble belief. At the same time the question reveals a knowledge of Yeshua's ministry and public speculation about him.

Save: Grk. sōzō, aor. imp. See verse 35 above. yourself: Grk. seautou, reflexive pronoun of the second person. and: Grk. kai, conj. us: Grk. hēmeis, pl. first person pronoun. The criminal makes an urgent appeal. The implication is that "if you can't save yourself, then you can't save anyone else."

40 But the other answered, and rebuked him declaring, "Do you not even fear God, because you are in the same judgment?

But: Grk. de, conj. the other: Grk. ho heteros, adj. See verse 32 above. No clarification is offered regarding which criminal is "the other," but perhaps the one on the right of Yeshua (cf. Eccl 10:2). answered: Grk. apokrinomai, aor. pass. part. See verse 3 above. and rebuked: Grk. epitimaō, pres. part., express urgently to elicit compliance; strictly charge, reprimand, rebuke, reprove. him: Grk. autos, personal pronoun. declaring: Grk. phēmi, impf. See verse 3 above. The verb emphasizes that the second criminal had a greatly different perspective from the first criminal. Do you: Grk. su, second person pronoun. not even: Grk. oude, adv. See verse 15 above.

fear: Grk. phobeomai, pres. mid., to fear, and may mean (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; or (2) to have special respect or reverence for, i.e., deep respect. The second meaning applies here. God: Grk. ho theos. See verse 35 above. Solomon had defined the "fear of the Lord" as "hating evil" (Prov 8:13) and the "beginning of wisdom" (Prov 9:10). The pertinent question alludes to the reality that very soon both criminals would appear before God (Heb 9:27). because: Grk. hoti, conj. See verse 7 above. you are: Grk. eimi, pres., 2p-sing. See verse 2 above. in: Grk. en, prep. Many versions render the preposition as "under."

the same: Grk. ho autos. judgment: Grk. krima may refer to (1) a judicial verdict, or (2) a sentence of condemnation and the subsequent punishment. The second meaning applies here. In the trial of the two criminals the court had found them guilty of the capital crime of violent insurrection (Matt 27:44; Mark 15:27; cf. verse 19 above) and decreed death by crucifixion, since they were Jews and not Roman citizens. Both criminals had initially spoken to Yeshua in a derogatory manner (Matt 27:44; Mark 15:32). Yet, as time progressed one criminal had a change in perspective. Only Luke reports the words of the penitent criminal, so either he witnessed the event himself or had an impeccable source, such as John who was near Yeshua (John 19:26).

41 And we indeed are suffering justly, for we are receiving worthy of what we did; but this man has done nothing wrong."

And: Grk. kai, conj. we: Grk. hēmeis, pl. first person pronoun. indeed: Grk. mén. See verse 33 above. are suffering justly: Grk. dikaiōs, adv., judicially approved; fairly, justly. for: Grk. gar, conj. See verse 8 above. we are receiving: Grk. apolambanō, pres., 1p-pl., to receive, here with an aspect of requital. The prefix apo signifies received in full. worthy: Grk. axios, adj. See verse 15 above. of what: Grk. hos, relative pronoun. we did: Grk. prassō, aor., 1p-pl. See verse 15 above. God's covenant with Noah established the rule that murderers must be executed (Gen 9:5-6). Many people, including Christians, have more sympathy for criminals than victims and promote grave injustice and rebellion against God's will by opposition to capital punishment. See my article The Biblical Basis for the Death Penalty.

but: Grk. de, conj. this man: Grk. houtos, demonstrative pronoun. See verse 2 above. Use of the pronoun ("this one") is emphatic. has done: Grk. prassō, aor. nothing: Grk. oudeis, adj., lit. "not one thing." See verse 4 above. wrong: Grk. atopos, adj. (from a, "not," and topos, "place"), out of place, amiss, improper. In early Greek writings the adjective meant "not befitting" or "unbecoming" (Thayer). However, in the LXX atopos is used in an ethical sense of evil-doing, iniquity, or wickedness (Job 4:8; 11:11; 34:12; 35:13; 36:21; Prov 30:20; 2Macc 14:23). Philo also used the term in this ethical sense (Allegorical Interpretations III, 53). The declaration about Yeshua's character affirms his sinless nature.

42 And he said, "Yeshua, remember me when you come into your kingdom!"

And: Grk. kai, conj. he said: Grk. legō, impf. See verse 2 above. Yeshua: Grk. Iēsous, voc. See verse 8 above. The fact that the criminal addressed Yeshua by name is striking. The apostolic narratives record only four other people that used Yeshua's name in speaking to him: (1) a demoniac in Capernaum (Luke 4:34); (2) the Gerasene demoniac (Luke 8:28); (3) a Samaritan with a skin disease (Luke 17:13); and (4) Bartimaeus in Jericho (Luke 18:38). When people did address Yeshua they normally used a title, such as "Lord," "Rabbi," or "Teacher." This criminal well knew the significance of the name Yeshua.

remember: Grk. mimnēskomai, aor. pass. imp., to call something to mind that one has noted or thought about in the past; recollect, remember. me: Grk. egō, first person pronoun. The petition "remember me" is found on some gravestones from this period that one be remembered at the resurrection (Ellis). The request is extraordinary in the circumstances. The man echoes the appeal to God by Israelites of old to be remembered, such as Job (Job 14:13), Samson (Jdg 16:28), Hannah (1Sam 1:11), David (Ps 25:7) and Nehemiah (Neh 5:19; 13:14, 22). Ellicott observes that the man asked for no special favors, but he simply doesn't want to be forgotten.

when: Grk. hotan, temporal marker; when, whenever; "at the time when the condition is met" (HELPS). you come: Grk. erchomai, aor. subj., 2p-sing. See verse 26 above. into: Grk. eis, prep. See verse 25 above. your: Grk. su, second person pronoun. kingdom: Grk. basileia (from basileus, "king"), kingship, royal power, or territory ruled over by a king. For the use of the term the size of the territory was immaterial, ranging from a city to a country to an empire. The noun is used here of the royal reign of the Messiah on the earth. Jewish anticipation of the Messiah was grounded in the future hope expressed by the Hebrew prophets of one who would come to deliver and rule as God's anointed king.

The theology of the penitent criminal was probably rooted in the belief system of the Zealots. Concerning the Zealot party Josephus wrote: "These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord" (Ant. XVIII, 1:6). In a short time this former zealot had come to believe that Yeshua was the King of the Jews and God's regent to rule the earth. Unlike the apostles this man also believed that Yeshua would make an appearance at the end of the age to fulfill Messianic prophecy and establish his kingdom (Jer 23:5; Ezek 34:23-24; 37:24-25; Dan 7:13-14; Zech 12:8-10; 14:1-11).

The theology of the penitent criminal was probably rooted in the belief system of the Zealots. Concerning the Zealot party Josephus wrote: "These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord" (Ant. XVIII, 1:6). In a short time this former zealot had come to believe that Yeshua was the King of the Jews and God's regent to rule the earth. Unlike the apostles this man also believed that Yeshua would make an appearance at the end of the age to fulfill Messianic prophecy and establish his kingdom (Jer 23:5; Ezek 34:23-24; 37:24-25; Dan 7:13-14; Zech 12:8-10; 14:1-11).

This man apparently believed in life beyond death and that Yeshua would be raised from death. Moreover, his expression of faith in one crucified with him is truly remarkable. Plummer observes that some people saw Yeshua raise the dead and did not believe, but the criminal sees Yeshua being put to death and yet believes.

43 And Yeshua said to him, "Truly to you I say, today you will be with me in Paradise."

And: Grk. kai, conj. Yeshua said: Grk. legō, aor. See verse 2 above. to him: Grk. autos, personal pronoun. Truly: Grk. amēn ("ah–mayn") reflects a strong affirmation, "so let it be" or "truly." The Greek term transliterates the Heb. 'amen ("ah–mayn"), "it is true, so be it, or may it become true." The word amēn reflects a Hebrew conviction that God's words are to be reverently received. In typical Jewish usage the singular use of amēn in a verse points to something previously said (Stern 26). Yeshua saying amēn emphasizes what he is about to say is utterly reliable. to you: Grk. su, second person pronoun. The word order is significant and stresses that the following declaration is for the penitent criminal alone.

I say: Grk. legō, pres. Yeshua proceeds to grant the request and even more. Plummer comments that Yeshua knows he and the robber will soon die and he grants the robber more than he had asked or expected (Eph 3:20). today: Grk. sēmeron, adv., now, this day, today. The temporal reference is based on the day having begun at the previous sunset and ending at sundown. you will be: Grk. eimi, fut. mid., 2p-sing. See verse 2 above. The future tense emphasizes an unalterable state of being after death. with: Grk. meta, prep. See verse 12 above. Here the preposition stresses association or accompaniment. me: Grk. egō, first person pronoun.

Yeshua promises not just the continuation of consciousness after death, but even more important a personal relationship and fellowship with the Son of God. The promise of "with me" is a powerful statement. It implies a unique bonding experience between Yeshua and the criminal because of their shared suffering of scourging and nail-driven hands and feet. They are now "blood brothers." None of Yeshua's disciples will ever be able to claim this affinity.

in: Grk. en, prep. Paradise: Grk. ho paradeisos, realm of the blessed, Paradise. Rienecker says it is a Persian word meaning a park or enclosed garden, then used in Judaism as the abode of the redeemed between death and the resurrection. In the LXX paradeisos translates Heb. gan, "garden," first in Genesis 2:8, which also means an enclosure, preserve, garden, park, or citrus orchard (Stern 149). Plummer notes that Yeshua promises far more than just to remember the man at some unknown time in the future. Yeshua will have his company very soon in a place of glorious beauty, restfulness and security. Considering the promise here Paradise is a definite place to which one may go after death.

Paul reported that he was taken to Paradise (2Cor 12:4), and it was such an extraordinary experience that he did not know whether he was in the body (alive) or out of the body (dead). Paul identified Paradise as the third heaven, the abode of God and the angels, but since he was forbidden to report what he heard there he provides no other details of his experience. John reported that Paradise is the location of the heavenly tree of life (Rev 2:7). In Revelation paradise is synonymous with the New Jerusalem since the tree of life lies in the heart of the city (Rev 22:2, 14, 19). The Paradise of God and the tree of life within are promised to all who overcome Satan and the world.

This saying is the second of the seven last "words" Yeshua uttered from the cross and is a strong affirmation that before sunset Yeshua would be in a place of blessedness, accompanied by the redeemed criminal. The concept of Paradise is probably equivalent with the "bosom of Abraham" that welcomed Lazarus (Luke 16:22). Yeshua did NOT say, "Today you will be with me in Hades (or Hell)!" This verse along with verse 46 below should disprove the assertion of the Apostles' Creed that Yeshua descended into Hades upon his death and stayed there until his resurrection. Actually the clause was not included in the earliest form of the Apostles' Creed nor in later creeds of the Church. See my rebuttal of this Medieval Christian mythology.

Following this promise to the penitent robber Yeshua turned his attention to his mother standing nearby (John 19:26). In the third "word" Yeshua delegated the care of his mother to the apostle John, "Woman, behold, your son," perhaps meaning for her to regard the beloved disciples as her son in his place. Then speaking to John he said, "Behold your mother." The action of Yeshua to delegate guardianship of his mother is rather striking considering that he had half-siblings who could and should provide such care (cf. 1Tim 5:8).

44 And it was now about the sixth hour, and darkness came over the whole earth until the ninth hour,

Reference: Amos 8:9.

And: Grk. kai, conj. it was: Grk. eimi, impf. See verse 2 above. now: Grk. ēdē, adv. with focus on temporal culmination, now, already. The adverb refers to a point of time preceding another point of time and implying completion (HELPS). about: Grk. hōsei (from hōs, "as" and ei, "if"), adv., "as if," may (1) denote a comparison; as, as if, like; or (2) be used with numbers and measures to mean, about or approximately. In practical terms it signifies "a little more or a little less." the sixth: Grk. hektos, adj., sixth in a sequence. hour: Grk. hōra, a short space of time, the twelfth part of a day; hour. The sixth hour is not a precise point of time but a period of time about Noon to 1:00 PM, reckoning from sunrise.

and: Grk. kai. darkness: Grk. skotos, the absence of light. came: Grk. ginomai, aor. mid. See verse 8 above. over: Grk. epi, prep. the whole: Grk. holos, adj., signifier of a complete unit and not necessarily every individual part; all, whole, entire. earth: Grk. ho gē, can mean soil, the ground, land, or the earth in contrast to heaven. Bible versions are divided over translation of the noun, most rendering it as "land." Barnes, Ellicott, Liefeld and Plummer favor "land" as the area of darkness in reference to Judea. However, "land" would not need the adjective "whole." Other commentators as Edersheim and Geldenhuys favor "earth."

Gill notes that church fathers as Eusebius, Origen and Tertullian favored "earth," citing reports from Roman sources that validate the darkness affecting the Roman Empire. Henry Morris comments that Yeshua was "the light of the world" (John 8:12), but during these three hours of supernatural darkness the world's light was extinguished as he was being made a sin offering (DSB 1053). This was the night season prophesied by Psalm 22:2. until: Grk. heōs, adv. See verse 5 above. the ninth: Grk. enatos, adj., ninth in sequence. hour: Grk. hōra. The ninth hour would be about 3:00-4:00 PM.

Determination of the time in Jerusalem was ordinarily made from an improvised sundial on a temple stairway (cf. 2Kgs 20:9-11; Isa 38:8), so the starting and stopping times could have been noted. The simple cause of the darkness is stated in the next verse and in reality it was a supernatural act of God, a visible sign of His judgment that fulfilled the prophecy of Amos, "'In that day,' declares the Lord ADONAI, 'I will make the sun go down at midday and darken the earth in daylight'" (Amos 8:9 BR). Darkness lasting three days was the ninth plague on Egypt (Ex 10:21-23). Darkness is often associated with the judgment of God (Isa 8:22; 47:5; Jer 13:16; Ezek 32:8; Joel 2:2, 31; 3:14-15; Amos 5:20; 8:9; Zeph 1:15; Rev 8:12) and is the character of eternal separation from God (Matt 8:12; 22:13; 25:30).

The apostolic narratives are silent on the impact of the darkness in Jerusalem. During the supernatural darkness in Egypt (except for Goshen) the darkness was so intense it could be felt and no one moved during that time. Similarly total darkness in Jerusalem would mean that initially no one would move and the only light available would come from lamps or torches. The ninth hour was the common time for the afternoon prayers at the temple (Acts 3:1). On this day at this time the priests were preparing the annual sacrifice of the national Passover lamb (Kasdan 374). So, normal religious activity in the temple would have halted.

Coincidental with the arrival of darkness Yeshua speaks the fourth "word," "My God, My God, why have you forsaken me" (Matt 27:46; Mark 15:34). The question is derived from Psalm 22:1, and as in verse 30 above the quotation from this verse implies the entire psalm. The three hours of darkness became Yeshua's dark night of the soul (Ps 22:2) in which he suffered the awful burden of being a sin offering. The question reflects Yeshua's emotional state, not the actual relationship between Father and Son. Perhaps Yeshua even recited the entire Psalm, but the bystanders could not hear him. (There is an echo of this idea in Hebrews 5:7-9.)

Yeshua was not complaining, expressing resentment or denouncing His Father, but affirming that all that was prophesied in the Messianic Psalm was being fulfilled. The text says nothing about the attitude of the Father, and it certainly does not imply that the Father abandoned or rejected the Son. Hanging there in the darkness Yeshua might have felt forsaken. He had been forsaken by most of his disciples (Matt 26:56). Yeshua knew that the Father would not really forsake him because the affirmation of Psalm 22:24. Moreover, Yeshua anticipated reuniting with the Father in Paradise.

45 the sun was darkened; and the veil of the sanctuary was ripped down the middle.

Reference: Exodus 26:31-33; Amos 8:9.

the sun: Grk. ho hēlios (for Heb. shemesh), the sun, the star that is the central body of the solar system, created on the fourth day to "govern the day" (Gen 1:16-19). The core temperature of the sun produced by nuclear fusion has been estimated above 27 million degrees F and the temperature at its surface about 10,000 degrees F. In both the solar system and on the earth "there is nothing hidden from its heat" (Ps 19:6). The sun is about 93 million miles from the earth, which assures the right balance of heat, light and photosynthesis to sustain all of earth's physical and biological processes. The sun moves in an orbit through the Milky Way Galaxy (Ps 19:5-6), at a speed that scientists estimate to be 600,000 mph (BBMS 165).

was darkened: Grk. ekleipō, aor. part., to fail or give out. Normally this verb when combined with a mention of the sun refers to a solar eclipse, which occurs when the moon passes between the sun and the earth. Yet, the darkening could not have been caused by an eclipse, since there was a full moon. According to NASA only one solar eclipse occurred in A.D. 30 and it was on November 14. Moreover, solar eclipses last only a few minutes whereas on this occasion God turned off the sun's light for three whole hours.

and: Grk. de, conj. the veil: Grk. katapetasma, something spread thoroughly; curtain or veil, which translates the Heb. parokhet, veil, curtain (Ex 26:31, 33). The parokhet was made from blue and purple and scarlet material and fine twisted linen. The veil was some 60 feet long and 30 feet wide (Kasdan 376). It consisted of a pattern of 72 squares, and the veil was the thickness of the palm of the hand. of the sanctuary: Grk. ho naos, the sanctuary proper, or the holy place, where priests such as Zechariah performed their services (Luke 1:8-9), in contrast to hieros, which denotes the entire temple complex with all the courts.

The sanctuary was divided into the Holy of Holies and the Hekal or Holy Place and the Holy Place occupied two-thirds of the footprint. The veil mentioned here separated the Holy of Holies from the Holy Place. In Solomon's temple the Holy of Holies contained the ark of the covenant, but in Herod's temple the room was empty. The ark was not on the list of things taken by the Babylonians or returned by Cyrus when the temple vessels were restored (Ezra 1:1-11). There is a Jewish tradition that Jeremiah secretly removed the ark when he was allowed to leave and then hid it in a cave (2Macc 2:4-8).

God will eventually reveal to John its current location in heaven (Rev 11:19). It will no doubt be returned to the restored temple of the millennial reign of the Messiah. Another alternative would be that the ark in heaven is the original and not the copy produced by Moses and the copy was burned when the Babylonians destroyed the temple. In the Holy Place stood the altar of incense near the entrance to the Holy of Holies, the seven-branched golden menorah to the south, and the table of showbread to the north (Barton). See a diagram of the temple and holy place floorplan here.

was ripped down: Grk. schizō, aor. pass., cause to be in parts through force, here to tear or rend. the middle: Grk. mesos, adj., at a point near the center, midst, middle, in the midst of. Edersheim (893) notes that Jewish authorities later invented a story that the Roman general Titus during the destruction of Jerusalem in A.D. 70 slashed the curtain with a sword (Gittin 56b; Bereshith Rabbah 10:7). The rending of the veil from the top to the bottom, a clearly divine act (Matt 27:51; Mark 15:38), was an auspicious event in Jewish history.

Coincidentally the Talmud reports that the Sh'khinah glory of God left the Temple forty years prior to its destruction. Four signs occurred to show evidence of this: (1) the lot for selecting priests did not come up in the right hand; (2) the westernmost light of the menorah refused to burn continually; (3) the doors of the Temple would open of themselves; and (4) the red wool no longer turned white supernaturally (Yoma 39b). The fourth sign was the most significant and the most distressing. It was customary to tie a cord of red wool on the horn of the scapegoat, before it was let go in the wilderness. When the red wool turned white, it was a sign that God forgave the people’s sin (cf. Isa. 1:18).

In a similar fashion the Priests used to bind a shining crimson strip of cloth on the outside door of the Temple. If the strip of cloth turned into the white color, they would rejoice; if it did not turn white they were full of sorrow and shame (Yoma 67a). The people began to realize more and more that the sacrifice of Yom Kippur did not have the power to cleanse their sinful hearts. There is no doubt that these signs commenced after the veil was torn in two. After all, it was the atoning sacrifice of Yeshua that ended the efficacy of animal sacrifices (Heb 9:13-15) and made the priesthood of believers eligible to enter the most holy place (Heb 10:19-20; 1Pet 2:5).

Matthew reports that a powerful earthquake occurred at the same as the tearing of the temple veil. The temblor was strong enough to split rocks and open tombs so that after Yeshua's resurrection the bodies of many saints were resurrected and appeared to people in the city (Matt 27:51-54).

46 And having cried out with a loud voice, Yeshua said, "Father, into your hands I commit my spirit." Having said this, he breathed his last.

Reference: Psalm 16:10; 31:5; Ecclesiastes 12:7; Matthew 27:50; Mark 15:37; John 19:30.

And: Grk. kai, conj. having cried out: Grk. phōneō, aor. part., may mean either (1) to utter a sound designed to attracted attention, cry out or proclaim with emphasis; (2) call to oneself; summon, call for, or invite; or (3) to identify in personal address. The first meaning applies here. with a loud: Grk. megas, adj. See verse 23 above. voice: Grk. phōnē. See verse 23 above. Yeshua: Grk. ho Iēsous. See verse 8 above. said: Grk. legō, aor. See verse 2 above. He then quotes from Psalm 31:5, which becomes the seventh saying of the seven last words of Yeshua on the cross.

Father: Grk. patēr, voc. See verse 34 above. Yeshua again affirms the unique relationship between himself and God. into: Grk. eis, prep. your: Grk. su, second person pronoun. hands: pl. of Grk. cheir, the anatomical limb of the hand, but used here in a figurative sense. I commit: Grk. paratithēmi, pres. mid., may mean (1) to place something beside, set before; or (2) assign for security or safekeeping, entrust, commend. The second meaning applies here. my: Grk. egō, first person pronoun. spirit: Grk. ho pneuma, wind, breath or spirit. Pneuma is used in the Besekh for the Holy Spirit, transcendent beings, and the human spirit, which is the meaning here.

God created human beings with a spirit, soul and body (Gen 2:7; 1Th 5:23). The human spirit possesses God-consciousness, and enables the person to connect with God in the spiritual realm (cf. John 4:24; Rom 1:9). The human spirit is not a ghost, but has corporeal existence. The second aspect of human nature is the soul, which possesses three powerful qualities: volition (will), emotion (feeling) and reason (thinking). The soul is that which gives us self-consciousness and individual personality. In contrast the body enables the human to sense the environment. Only humans possess spirit, soul and body, which together reflect the image of God (Gen 1:26-27; 9:6).

The declaration of Yeshua represents the common Jewish belief that when the body is separated from the spirit, the spirit returns to God (Eccl 12:7; Acts 7:59; 2Cor 5:8; Shabbath 152b). The soul, of course, goes with the spirit. Indeed the persons in heaven awaiting resurrection are called "souls" (Rev 6:9; 20:4). The fact that Yeshua was entrusting his spirit to the care of his Father reinforces his confidence of returning to Paradise that very afternoon. Yeshua could rest on the promise of Psalm 16:10, "For you will not abandon my soul in Sheol, nor allow your Holy One to see destruction." Peter reiterated this promise in his Pentecost sermon (Acts 2:27).

Having said: Grk. legō, aor. part. this: Grk. houtos, demonstrative pronoun; used to refer to the quoted words just given. he breathed his last: Grk. ekpneō, aor., to breathe out; "exhaled" or "expired." His breath left his body and he was dead. John mentions Yeshua bowing his head before expiring. The description simply means that Yeshua handed over his spirit into the care of the Father. This was a purposeful act, because Yeshua had to let himself die. His life was the source of life and healing to many others (Luke 8:46), so he refused to call on that power resident in himself for healing.

From a medical point of view Yeshua very likely died of congestive heart failure as reflected in the blood and water that were released when the soldier pierced his side with a spear (John 19:34). Yet, with an exercise of will he let go of life and, as Moses said, his spirit "flew away" (Ps 90:10).

47 Now the centurion having seen that having taken place, was glorifying God, saying, "Certainly this man was righteous."

Now: Grk. de, conj. the centurion: Grk. hekatontarchēs (from hekaton, "a hundred," and archō, to rule), commander of a century (Latin centuria), consisting of 80 fighting men (Latin milites) and 20 military servants (Latin calones). A centurion had administrative duties with respect to the soldiers, but more importantly he served as a tactical leader in combat. Plummer notes that all the centurions mentioned in the Besekh are presented in a positive light, which confirms the report of the Greek historian Polybius that the best men were promoted to this rank (Histories, VI, 24:1-9). The centurion mentioned here was probably present to supervise the soldiers carrying out the executions.

having seen: Grk. horaō, aor. part. See verse 8 above. that: Grk. ho, definite article, but used here as a relative pronoun. having taken place: Grk. ginomai, aor. mid. part. See verse 8 above. began glorifying: Grk. doxazō, impf., enhance esteem or reputation through word of praise or action to honor. God: Grk. ho theos. See verse 35 above. The presence of the definite article implies that the centurion directed his praise to the God of Israel, the only deity in existence. The act of individuals glorifying God because of witnessing the actions of Yeshua is especially noted in Luke (2:20; 4:15; 5:25-26; 7:16; 13:13; 17:15; 18:43).

saying: Grk. legō, pres. part. See verse 2 above. Certainly: Grk. ontōs, adv., in every sense of the word; unquestionably, really, certainly, truly. this: Grk. houtos, demonstrative pronoun. See verse 2 above. man: Grk. ho anthrōpos. See verse 4 above. was: Grk. eimi, impf. See verse 2 above. righteous: Grk. dikaios, adj., being in accord with Torah standards for acceptable behavior, upright or just. In Scripture a righteous person is one who is innocent of wrongdoing and one who lives in a manner pleasing to God. Some versions render the adjective as "innocent." Use of this term by a Roman centurion seems unusual, but he may have been a God-fearer as the centurion in Capernaum (Luke 7:4-9) and the centurion in Caesarea (Acts 10:1-4).

Matthew and Mark report that upon seeing the effects of the earthquake and the way Yeshua breathed his last the centurion standing nearby declared, "Surely this is the Son of God." (Matt 27:54; Mark 15:39). The syntax of the apostolic text, "Theou Huios" and "Huios Theou" is almost identical to the exclamation of Nebuchadnezzar upon seeing the fourth man in the fire, "Huiō Theou" (LXX Dan 3:25). The Greek text could be translated as "a son of a god," but the majority of versions translate the apostolic text as "the Son of God." In Daniel the Masoretic Text has the plural form for God, whereas the LXX has the singular. (NOTE: The LXX is much older than the MT and the text of the MT probably represents a revision based on apostolic use.)

There is no reason to question the combined Synoptic Narrative of this incident. The centurion could well have been present in the Praetorium for the declaration of the chief priests to Pilate, "We have a law, and according to the law he ought to die because he made himself Son of God" (John 19:7 BR). Farrar suggests that the remark recorded by Luke might have been drawn forth by the silent majesty and holiness of the Sufferer. After the earthquake the centurion may have added, "Truly this man was a Son of God." To the ancient mind earthquakes had a divine cause (cf. Jdg 5:4-5; 1Kgs 19:11; Ps 114:7; Isa 2:19; 24:1; 29:6; Jer 10:10).

Farrar says declaring Yeshua to be righteous sounds at first incongruous on the lips of a heathen, though "Son of God" is found as a title of Caesar Augustus in some inscriptions. But, he concludes, the centurion had heard Yeshua twice pray to his Father (verses 43 and 46 above) and even Pilate had been overpowered by the awful dread lest Yeshua should be something more than man (John 19:8-9). Indeed the bold confession of the centurion seems to fulfill Yeshua's own prophecy, "And I, if I be lifted up from the earth, will draw all to myself" (John 12:32 BR).

48 And all the crowds having come together to this spectacle, having observed the things having happened, returned, beating their breasts.

And: Grk. kai, conj. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. the crowds: pl. of Grk. ho ochlos. See verse 4 above. having come together: Grk. sumparaginomai, pl. aor. mid. part., to come together, to be present with, to assemble with. The verb occurs only here in the Besekh. to: Grk. epi, prep. See verse 1 above. The preposition stresses direction or motion here. this: Grk. houtos, demonstrative pronoun. See verse 2 above. spectacle: Grk. ho theōria, something watched or concentrated on (HELPS); sight, spectacle. The noun occurs only here in the Besekh.

having observed: Grk. theōreō, pl. aor. part. See verse 35 above. the things: pl. of Grk. ho, definite article, but used here as a relative pronoun. having happened: Grk. ginomai, pl. aor. mid. part. See verse 8 above. returned: Grk. hupostrephō, impf., 3p-pl., to go back to a position, to return. The verb is a favorite of Luke, occurring 35 times in the Besekh, of which 33 are in Luke/Acts. Many versions insert "home" as the destination, although this interpretation is debatable. At the very least the crowd, which included many visiting pilgrims, returned to the city or wherever they were residing for the festival.

beating: Grk. tuptō, pl. pres. part., to inflict a blow, whether single or multiple, whether using the hand or a weapon, and range in impact from slight to severe. their breasts: pl. of Grk. ho stēthos, an anatomical word for the chest, i.e., the thorax, which extends from the neck to the abdomen. Hitting oneself was a way to express sadness or guilt (cf. Isa 31:12-13; Jer 31:19; Luke 16:13). Barnes comments that this action was taken in token of alarm, fear, and anguish because they saw the judgments of God in the darkness and earthquake; they saw the guilt of their rulers; and they feared the further displeasure of the Almighty.

49 But all those known to him were standing from afar; also women, those having followed him from Galilee, watching these things.

Reference: Psalm 38:11; Matthew 27:55-56; Mark 15:40-41.

But: Grk. de, conj. The conjunction introduces a contrast to the action of the crowd in the previous verse. all: pl. of Grk. pas, adj. See the previous verse. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. known: masc. pl. of Grk. gnōstos, adj., well-known, well-acquainted. The adjective denotes first-hand, personal experience (HELPS). to him: Grk. autos, personal pronoun; Yeshua. Plummer suggests Luke refers to the faithful few, but the first clause probably denotes more than a few male disciples or supporters.

were standing: Grk. histēmi, plperf. See verse 9 above. The pluperfect tense denotes action in the past that is complete and the results of the action in existence at this point. In other words this group had been standing near the crucifixion site perhaps for the entire six hours and remained in place. from: Grk. apo, prep. See verse 5 above. afar: Grk. makrothen, adv., a great distance, some distance away. The group kept their distance from the Roman soldiers. also: Grk. kai, conj. The conjunction introduces others in the group. women: Grk. gunē. See verse 27 above.

those: fem. pl. of Grk. ho. having followed: Grk. sunakoloutheō, pl. pres. part., to be in company with someone as a follower or to follow in close proximity. him: Grk. autos. from: Grk. apo. Galilee: Grk. ho Galilaia. See verse 5 above. Luke alludes to his narrative in Chapter Eight, verses 1-3. These women included Miriam of Magdala, Joanna, and Susanna. Matthew and Mark name Miriam of Magdala, Miriam the mother of Jacob the Less and Joseph, and Salome. watching: Grk. horaō, pl. pres. part. See verse 8 above. these things: neut. pl. of Grk. houtos, demonstrative pronoun. See verse 2 above. No doubt to the view of the women Yeshua's naked, scarred and bloody body on the cross presented an horrific sight.

I once asked a Catholic priest why the crucifix is not bare as the Protestant cross. Without hesitation he said, "So that our people will never forget what their salvation cost." The apostles proclaimed Yeshua as both "crucified" and "raised" (Acts 2:23-24; 4:10; 1Cor 1:23; 15:12). Both crosses graphically declare the good news of God.

Burial of Yeshua, 23:50-56

Reference: Matthew 27:57-66; Mark 15:42-47; John 19:38-42.

50 And behold a man named Joseph, a council member, being also a good and righteous man

And: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 14 above. a man: Grk. anēr, an adult man as contrasted biologically with a woman without regard to marital status. named: Grk. onoma is used in its central sense of identifying someone by a birth or family name. In Hebrew literature it also carries the extended sense of qualities, powers, attributes or reputation. Joseph: Grk. Iōsēph, a transliteration of Heb. Yosef, which is explained in Genesis 30:24 and means “he adds, increases” (BDB 415). There are twelve men in the Bible with the name Joseph, the first being the twelfth child of Jacob the patriarch. Matthew describes him as a secret disciple of Yeshua (Matt 27:57).

a council member: Grk. bouleutēs, member of a council, a councilor. The noun The term describes a recognized member of a formal deliberative body, but does not specify in which council Joseph held membership, but presumptively the council mentioned in verse 1 above and 22:66. being: Grk. huparchō, pres. part., to function or be in a state as determined by circumstance; to be, to exist or to possess. The participle stresses personal virtues presently in existence. also: Grk. kai. a good: Grk. agathos, adj., meeting a high standard of excellence; beneficial, helpful, good.

and: Grk. kai. righteous: Grk. dikaios, adj. See verse 47 above. man: Grk. anēr. Plummer notes that these character qualities characterized Joseph's life as a whole and not just on this one day. Yet, the attributes distinguished Joseph from most of the other council members. The willful violation of many Torah rules of jurisprudence to convict Yeshua by the majority of the council is contrary to goodness and righteousness.

51 this one had not consented with their decision and action, a man from Arimathea, a city of the Judeans, who was waiting for the kingdom of God;

this one: Grk. houtos, demonstrative pronoun. See verse 2 above. Many versions render the pronoun as "he" or "who," but its significance is to distinguish Joseph from other council members. had: Grk. eimi, impf. See verse 2 above. not: Grk. ou, adv. consented with: Grk. sugkatatithēmi (from sun, "with," kata, "according to" and tithēmi, "to set"), perf. mid. part., be in agreement with. The verb denotes to deposit one's vote or opinion in company with others. their: pl. of Grk. autos, personal pronoun. decision: Grk. ho boulē, counsel, purpose, may refer to (1) a process of thinking as prelude to a decision; or (2) the product of deliberation, decision or resolution. The second meaning applies here.

and: Grk. kai, conj. action: Grk. ho praxis, a function, implying sustained activity and/or responsibility; engagement in performance; deed, function, practice. Joseph obeyed the injunction of Exodus 23:1, "You shall not assent together with the unjust to become an unjust witness" (LXX). This description no doubt refers at least to the outcome of the third hearing. The verb implies being present for the vote, but his voice carried no weight. He did not agree with the finding of blasphemy against Yeshua and the referral to Pilate, nor the action of delivering Yeshua to Pilate and demanding the death penalty on the basis of three false accusations.

a man from: Grk. apo, prep. The preposition could stress birthplace or former residence (cf. Matt 21:11). Arimathea: Grk. Harimathaia, derived from Heb. Ramah, the name of five different locations in the land of Israel. The Oxford Bible Atlas identifies the city as Ramathaim-Zophim, about 15 miles east of Joppa (86), the birthplace and residence of Samuel in Mount Ephraim (1Sam 1:1, 19). a city: Grk. polis. See verse 19 above. of the Judeans: pl. of Grk. ho Ioudaios, adj. See verse 3 above. The adjective is used to mark the city as located in Judea, as well as distinguishing the city from Hellenistic cities, of which there were several in Judea. See the map here.

who: Grk. hos, relative pronoun. was waiting for: Grk. prosdechomai, impf. mid., may mean (1) to receive to oneself in a kindly mode, welcome; or (2) to look forward to in a receptive frame of mind, to wait for. The second meaning applies here. the kingdom: Grk. ho basileia. See verse 42 above. of God: Grk. ho theos. See verse 35 above. For an explanation of the important doctrine of the Kingdom of God see my comment on Luke 4:43. As with the penitent criminal and all the disciples Joseph was anticipating the Kingdom that would be established by the Messiah.

52 this man having gone to Pilate asked for the body of Yeshua.

this man: Grk. houtos, demonstrative pronoun. See verse 2 above and the previous verse. having gone: Grk. proserchomai, aor. part. See verse 36 above. to Pilate: Grk. ho Pilatos. See verse 1 above. Mark says Joseph acted with boldness to enter the Praetorium without concern for any potential uncleanness that might result to seek an audience with Pilate (Mark 15:43). After all, he was going to handle a dead body, so it didn't matter. Joseph could have gone to the Centurion in charge of the crucifixion, but that would have meant working through layers of Roman Army command and would certainly have taken more time that he had. So, Joseph skipped over the Army chain of command and went straight to the one who would make the decision.

asked for: Grk. aiteō, aor. mid. See verse 23 above. the body: Grk. ho sōma, a structured physical unit in contrast to its parts, body of human or animal, whether living or dead, of a deceased human body. of Yeshua: Grk. ho Iēsous. See verse 8 above. Joseph could hardly demand the release of Yeshua's body, since under Roman law a condemned man forfeited all property and honors, including the right to burial (Lane 578). The Romans often left bodies on crosses until they were consumed by scavenger birds. Normally a family member would make such a request and while Yeshua's family members were in the city (Acts 1:14) they would have had to go through Herod and they had no standing.

Joseph had the social standing and took the initiative to act as the family's agent. The Torah required that "his corpse shall not hang all night on the tree, but you shall surely bury him on the same day" (Deut 21:23). This requirement is repeated in Sanh. 6:7. In Hebrew culture burial of the dead was as urgent a duty as visitation of the sick and an act of piety (cf. 2Sam 21:12-14), even of someone condemned and hung on a tree. After all, God visited the sick (Gen 18:1) and buried the dead (Deut 34:6), leaving an example for His people to follow (Sotah 14a).

The Synoptic Narratives indicate that Yeshua died sometime in the 9th hour (i.e., 3:00 pm to 4:00 pm). Joseph thus had two or possibly three hours to obtain burial permission from Pilate, obtain the corpse, prepare the corpse and complete the burial before sundown. Since the day was growing late Joseph acted as quickly as possible under the circumstances. Mark's narrative reports that Pilate was surprised that Yeshua was already dead and confirmed the fact with the supervising centurion (Mark 15:44-45). Joseph personally removed Yeshua's body from the cross to ensure compliance with the Torah rule. He then had the assistance of Nicodemus in the preparation for and completion of the burial (John 19:39).

53 And having taken it down he wrapped it in a linen cloth, and laid him in a tomb cut in a rock, where no one was yet laid.

And: Grk. kai, conj. having taken it down: Grk. kathaireō, aor. part., to take down or pull down from a position. Removing Yeshua's body from the cross would be a gruesome task. The literal meaning of the verb is that Joseph forcibly pulled Yeshua's limbs off the nails. he wrapped: Grk. entulissō, aor., to wrap up or roll or fold together (Mounce). it: Grk. autos, personal pronoun. The pronoun is neuter so it refers to the body. in a linen cloth: Grk. sindōn, unused fine linen. The description of the bindings reflects the practice that after death the body was washed, its eyes were closed and its mouth and other orifices were bound shut (Matthews 239).

and: Grk. kai. laid: Grk. tithēmi, aor., to arrange for association with a site, to fix, put, place or set. Given the result of the action "laid" seems a better choice than "placed" as in some versions. Jewish custom did not use a coffin for burial. him: masc. of Grk. autos. in: Grk. en, prep. a tomb: Grk. mnēma (from mnaomai, "to remember"), i.e. a burial-place, grave, sepulchre, or tomb. cut in a rock: Grk. laxeutos, hewn or carved in stone. The noun occurs only here in the Besekh. Matthew says the tomb belonged to Joseph (Matt 27:60). Plummer suggests that having a tomb in the vicinity of Jerusalem meant that Joseph had moved there.

where: Grk. hos, relative pronoun. See verse 14 above. no one: Grk. oudeis, adj. See verse 4 above. was: Grk. eimi, impf. See verse 2 above. yet: Grk. oupō, adv. of time, indicating that an activity, circumstance, or condition is in abeyance or suspension; not yet, yet ever. laid: Grk. keimai, pres. pass. part., be set in a position; lay, set. Joseph apparently had the tomb prepared for himself and his family, but in the providence of God it was destined for a greater honor.

Decent burial was regarded to be of great importance in ancient Israel. In Bible times corpses were typically placed in natural caves (Gen 23:19; 49:30-31), other above-ground tombs cut into soft rock (Jdg 8:32), or in the ground (Gen 35:8, 19; 2Kgs 23:6; Jer 26:23). The burial site would be outside but near the town where the person lived. The rock tombs sometimes contained chambers or a single room with shelves cut into the walls on three sides of the chamber (cf. Luke 23:53), the entrance being closed by a large flat stone rolled or pushed into position. As generations of the same family used the tomb, skeletons and grave goods might be heaped up along the sides or put into a side chamber to make room for new burials.

Stern notes that the Church of the Holy Sepulchre, in the Old City of Jerusalem, has been venerated as Yeshua's burial location at least since the early fourth century, when it was found by Helen, the mother of Roman Emperor Constantine, in A.D. 326 as she investigated local traditions (211). It was outside the "first" and "second" walls surrounding Jerusalem in Yeshua's day, but inside the "third" wall; it is inside the present-day wall built by sultan Suleiman I "the Great," who ruled the Ottoman Empire from 1520 to 1566.

Some identify Yeshua's burial location with a spot outside today's walls called the Garden Tomb. It was not advocated as a possible site until the nineteenth century, by the British Colonel Gordon; few archeologists are convinced. The place has been made into a garden and is open to tourists; it does have a tomb, perhaps from the first century and probably much like the one in which Yeshua was buried, which one can enter and see.

No mention is made of how Yeshua was taken to the tomb. Ordinarily a body would be transported by a bier as in the story of the son of the widow of Nain (Luke 7:14). However, the bier had to be constructed and such was not allowed on a festival day unless there were sawn boards available (Moed Katan 8a). Joseph and Nicodemus could have devised a pallet as used by the four men who brought an invalid to Yeshua (Mark 2:4). Joseph also could have had the assistance of his own servants to accomplish all these tasks.

54 And it was the day of preparation, and the Sabbath was about to begin.

And: Grk. kai, conj. it was: Grk. eimi, impf. See verse 2 above. the day: Grk. hēmera. See verse 7 above. The noun is used to identity its sacred purpose. of preparation: Grk. paraskeuē, preparation or readiness. The expression "day of preparation" refers to the day on which the Jews made the necessary preparation to celebrate a Sabbath or festival, here in reference to the sixth day of the week. On this day everything had to be prepared for the Sabbath and no work was permitted (Geldenhuys). This is the meaning of the term in Jewish writings, such as Josephus (Ant. XVI, 6:2) and the Talmud (Shab. 117b). In fact, the rule of rest for the Sabbath actually began on Friday afternoon (Shabbath 117b).

and: Grk. kai. the Sabbath: Grk. sabbaton, sabbath, generally a reference to the seventh day of the week. The noun transliterates Heb. shabbath (first in Ex 16:23). In the Ten Commandments the instruction to rest is set in contrast to the work that provides one's livelihood (Ex 20:8; Deut 5:12). For the biblical background regarding Sabbath observance see my web article Remember the Sabbath. was about to begin: Grk. epiphōskō, impf., grow toward daylight, to dawn, about to begin; hence, used of the reckoned commencement of the day, to be near commencing (Mounce).

Sabbath, as every day, actually commenced at the onset of night and signaled by the appearance of three medium-sized stars (Shabbath 35b). The nearness of the Sabbath is mentioned because of the urgency with which Joseph had to act to complete the burial of Yeshua.

55 Now having followed, the women who had come with Yeshua out of Galilee, saw the tomb and how his body was laid.

Reference: Luke 8:1-3.

Now: Grk. de, conj. having followed: Grk. katakoloutheō, aor. part., follow along or follow after. This verb occurs only twice in the Besekh (also Acts 16:17). There is no implication that the following was furtive. the women: Grk. ho gunē. See 27 above. Luke then identifies the women he meant. who: Grk. hostis, relative pronoun. See verse 19 above. had: Grk. eimi, impf., 3p-pl., lit. "were." See verse 2 above. come with Yeshua: Grk. sunerchomai, pl. perf. part., may mean (1) to come together as a collection of persons; (2) come together in a close personal relationship; or (3) come or go together with someone. The first meaning applies here.

out of: Grk. ek, prep. See verse 7 above. Galilee: Grk. ho Galilaia. See verse 5 above; lit. "the Galil." Luke alludes to his narrative of 8:1-3 in which he mentions Miriam of Magdala, Joanna, and Susanna from Galilee that were supporters of Yeshua. saw: Grk. theaomai, aor. mid., 3p-pl., to look upon with special interest; behold, look at, take notice of. Most versions translate the verb as "saw," but this verb indicates more than merely noticing. This observing was to commit the location to memory for later return.

the tomb: Grk. ho mnēmeion, a place for depositing remains of a deceased person held in memory, and the focus may be on either (1) celebrating a distinguished deceased person, monument, memorial; or (2) identifying a place of internment, burial place, grave or tomb. The second meaning is intended here. The noun stresses the remembrance of the dead. and: Grk. kai, conj. how: Grk. hōs, adv. See verse 14 above. Here the adverb stress the mode of the action observed. his: Grk. autos, personal pronoun. body: Grk. sōma. See verse 52 above. was laid: Grk. tithēmi, aor. pass. See verse 53 above.

The body was laid on its back with a linen cloth covering the face (John 20:7). Plummer notes that the fact of the women beholding the tomb in which the body was laid is also mentioned in Matthew and Mark and is part of the evidence for the resurrection.

56a Then having returned they prepared spices and ointments.

Then: Grk. de, conj. having returned: Grk. hupostrephō, aor. part. See verse 48 above. The women returned to their place of residence in the city. The women did not remain at the tomb to watch. they prepared: Grk. hetoimazō, aor., 3p-pl., put in a state of readiness; make ready, prepare. spices: pl. of Grk. arōma, any kind of fragrant herb, salve, oil or spice, especially used in treating the dead for burial. The purpose of the spices was to retard rapid deterioration of the body in a hot climate as well as to act as a deodorant.

and: Grk. kai, conj. ointments: pl. of Grk. muron, a fragrant ointment. Bible versions are divided over rendering the noun as "ointments" and "perfumes." The noun occurs in the LXX for Heb. shemen, a fat or oil, especially of holy anointing oil (Ex 30:25; Ps 133:2), and a scented ointment (Prov 27:9), as well as Heb. mirqachath, an ointment mixture (1Chr 9:30; 2Chr 16:14). The women prepared the spices so they could go back to the tomb after the Sabbath and anoint the body.

Date: Nisan 16 (Saturday), April 8 Julian, A.D. 30

56b And indeed on the Sabbath they rested according to the commandment.

Reference: Exodus 20:10; Deuteronomy 5:14.

And: Grk. kai, conj. indeed: Grk. mén, particle of affirmation. See verse 33 above. The great majority of versions don't translate the particle. Luke gives emphasis to the following action. on the Sabbath: Grk. ho Sabbaton. See verse 54 above. they rested: Grk. hēsuchazō, aor., 3p-pl., may mean (1) abstain from work; (2) refrain from disorderly conduct; or (3) keep one's peace. The first meaning applies here. according to: Grk. kata, prep. See verse 5 above. The preposition stresses compliance and conformity to divine expectation.

the commandment: Grk. ho entolē, a directive for action, command, order or instruction. In the LXX entolē primarily translates Heb. mitsvah, a divine commandment, ordinance or precept (Gen 26:5; Ex 15:26; 16:28; 20:6). The fourth commandment of the ten is in view here. All the personalities involved in the ministry of attending to the dead body of Yeshua were Torah-observant Jews.

Stern comments that it is sometimes claimed that the New Testament says nothing about keeping the fourth commandment (see Matt 5:21). This verse contradicts that claim, so it is important for a Jewish understanding of the New Testament. On Shabbat the women rested, in obedience to the fourth commandment (Exodus 20:8–11, Deuteronomy 5:12–15; also Exodus 16). Of course they did! They observed Shabbat every week. Luke mentions it only to explain why the women didn’t go to the tomb and anoint Yeshua’s body the very next day.

Gill commits a serious misinterpretation by saying, "they rested the sabbath day, according to the commandment, in Exodus 20:8 not knowing as yet the abolition of it, with the rest of the ceremonial law." Geldenhuys similarly claims the women "rested on the Sabbath, the last of the Old Dispensation which passed finally with Jesus' resurrection." Christian scholars need to conduct remedial study of Matthew 5:17-19. Yeshua and his disciples faithfully observed the Sabbath, and none of them ever canceled the obligation.

Matthew informs us of some additional drama on the Sabbath. Probably very early in the morning, the chief priests appealed to Pilate to take steps for the security of the tomb.

"On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, 63 saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.' 64 Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first." (Matt 27:62-64 NKJV)

Pilate answered, "You may have your guard. Go and make the grave as secure as you know how" (Matt 27:65 CJB). Pilate uses the special term (Grk. koustōdia) for a guard mount of soldiers sufficient to cover the watch shifts. The soldiers are posted who also set a seal on the tomb door that would testify to any observer whether there had been any tampering with the door. After the resurrection some of the soldiers reported the empty tomb to the chief priests, who then paid a bribe to the soldiers to say that the disciples had stolen the body (Matt 28:11-15).

The apostolic narratives say nothing of the whereabouts or activities of the disciples on the Sabbath following Yeshua's crucifixion. After Yeshua's arrest the disciples had secluded themselves behind locked doors for fear of Jewish leaders (John 20:19) and fasted (Mark 2:20) while the festival of Passover continued in the city. The apostles no doubt observed the day of rest (cf. Luke 23:56), yet filled with grief. Perhaps they used the upper room where they had met for the Passover. Even though Yeshua had protected them from arrest, his death left them uncertain about their future.

In contrast Yeshua rested in heaven, having made atonement for sin (cf. Heb. 1:3; 4:10; 10:12) and one of the criminals had joined him in Paradise (Luke 23:43). In the temple this Sabbath was a momentous day. The priests went about their daily duties of offering morning and evening sacrifices, including a lamb burnt offering, drink offering and grain offering as required by Torah (Ex 29:38-42). The high priest also burned incense in the holy place every morning and evening and insured that the lamps were trimmed and kept burning (Ex 30:7-8). This day was also the occasion for a significant ritual symbolic of Yeshua's predicted victory.

The Torah prescribed that on the Sabbath after Passover sheaves of the barley harvest were to be waved before the Lord in the temple in thanksgiving for a bountiful harvest. This ceremony was called Reishit Qatzir ("Beginning or First Fruits of Harvest," Lev 23:9-14). Following the "wave offering," the priests were to present a drink offering of wine and a grain offering consisting of fine flour mixed with oil (Lev 23:12-13). Just as Pesach symbolized the death of Yeshua whose sacrifice assured atonement and deliverance from eternal death, the Feast of First Fruits of Harvest symbolized the resurrection of Yeshua, the "first fruits" of those who believe (1Cor 15:20-23).

Works Cited

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