02800
 \\He questioned\\ (\\eprt\\). Imperfect active, kept on questioning.
 \\In many words\\ (\\en logois hikanois\\). Same use of \\hikanos\\ as in
 verse
 # 8

02801
 \\Stood\\ (\\histkeisan\\). Second perfect active intransitive of
 \\histmi\\ with sense of imperfect. They stood by while Herod
 quizzed Jesus and when he refused to answer, they broke loose
 with their accusations like a pack of hounds with full voice
 (\\eutons\\, adverb from adjective \\eutonos\\, from \\eu\\, well, and
 \\tein\\, to stretch, well tuned). Old word, but in the N.T. only
 here and
 # Ac 18:28

02802
 \\Set him at nought\\ (\\exouthensas\\). First aorist active participle
 from \\exouthene\\, to count as nothing, to treat with utter
 contempt, as zero. \\Arraying him in gorgeous apparel\\ (\\peribaln\\
 \\esthta lampran\\). Second aorist active participle of \\periball\\,
 to fling around one. \\Lampran\\ is brilliant, shining as in
 # Jas 2:2
 so different from the modest dress of the Master. This was part
 of the shame.

02803
 \\For before they were at enmity between themselves\\ (\\prouprchon\\
 \\gar en echthri ontes pros heautous\\). A periphrastic imperfect of
 the double compound \\prouperch\\, an old verb, to exist (\\huparch\\)
 previously (\\pro-\\), here alone in the N.T., with \\ontes\\ (participle
 of \\eimi\\) added.

02804
 \\Called together\\ (\\sunkalesamenos\\). First aorist middle participle
 (to himself). Pilate included "the people" in the hope that Jesus
 might have some friends among them.

02805
 \\As one that perverteth the people\\ (\\hs apostrephonta ton laon\\).
 Pilate here condenses the three charges in verse
 # 2
 into one (Plummer). He uses a more common compound of \\streph\\
 here, \\apostreph\\, to turn away from, to seduce, to mislead,
 whereas \\diastreph\\ in verse
 # 2
 has more the notion of disturbing (turning this way and that).
 Note the use of \\hs\\ with the particle, the alleged reason. Pilate
 understands the charge against Jesus to be that he is a
 revolutionary agitator and a dangerous rival to Caesar, treason
 in plain words. \\Having examined him before you\\ (\\enpion humn\\
 \\anakrinas\\). Right before your eyes I have given him a careful
 examination (\\ana\\) up and down, \\krin\\, to judge, sift. Old and
 common verb in the general sense and in the forensic sense as
 here and which Luke alone has in the N.T.
 # Lu 23:14; 4:9; 12:19; 28:18; Ac 24:8
 except
 # 1Co 9:3
 \\Whereof\\ (\\hn\\). Attraction of the relative \\ha\\ to the case
 (genitive) of the unexpressed antecedent \\toutn\\.

02806
 \\No nor yet\\ (\\all' oude\\). But not even. \\Hath been done by him\\
 (\\estin pepragmenon auti\\). Periphrastic perfect passive
 indicative of \\prass\\, common verb, to do. The case of \\auti\\ can
 be regarded as either the dative or the instrumental (Robertson,
 _Grammar_, pp. 534,542).

02807
 \\Chastise\\ (\\paideusas\\). First aorist active participle of \\paideu\\,
 to train a child (\\pais\\), and then, as a part of the training,
 punishment. Our English word chasten is from the Latin _castus_,
 pure, chaste, and means to purify (cf.
 # Heb 12:6
 Perhaps Pilate may have split a hair over the word as Wycliff
 puts it: "I shall deliver him amended." But, if Jesus was
 innocent, Pilate had no doubt to "chastise" him to satisfy a mob.
 Verse
 # 17
 is omitted by Westcott and Hort as from
 # Mr 15:6; Mt 27:15

02808
02809
 \\All together\\ (\\panplthei\\). An adverb from the adjective
 \\panplths\\, all together. Used by Dio Cassius. Only here in the
 N.T. \\Away\\ (\\aire\\). Present active imperative, Take him on away and
 keep him away as in
 # Ac 21:36; 22:22
 of Paul. But \\release\\ (\\apoluson\\) is first aorist active
 imperative, do it now and at once.

02810
 \\Insurrection\\ (\\stasin\\). An old word for sedition, standing off,
 the very charge made against Jesus (and untrue). If Jesus had
 raised insurrection against Caesar, these accusers would have
 rallied to his standard. \\And for murder\\ (\\kai phonon\\). They cared
 nought for this. In fact, the murderer was counted a hero like
 bandits and gangsters today with some sentimentalists. \\Was cast\\
 (\\n bltheis\\). Periphrastic aorist passive indicative of \\ball\\, a
 quite unusual form.

02811
02812
 \\But they shouted\\ (\\hoi de epephnoun\\). Imperfect active of
 \\epiphne\\, to call to. Old verb and a verb pertinent here. They
 kept on yelling. \\Crucify, crucify\\ (\\staurou, staurou\\). Present
 active imperative. Go on with the crucifixion.
 # Mr 15:13
 has \\staurson\\ (first aorist active imperative), do it now and be
 done with it. No doubt some shouted one form, some another.

02813
 \\Why, what evil?\\ (\\Ti gar kakon;\\). Note this use of \\gar\\
 (explanatory and argumentative combined).

02814
 \\But they were instant\\ (\\hoi de epekeinto\\). Imperfect middle of
 \\epikeimai\\, an old verb for the rush and swirl of a tempest. \\With\\
 \\loud voices\\ (\\phnais megalais\\). Instrumental case. Poor Pilate
 was overwhelmed by this tornado. \\Prevailed\\ (\\katischuon\\).
 Imperfect active of \\katischu\\ (see
 # Mt 16:18; Lu 21:36
 The tempest Pilate had invited
 # 23:13

02815
 \\Gave sentence\\ (\\epekrinen\\). Pronounced the final sentence. The
 usual verb for the final decision. Only here in the N.T.

02816
 \\Whom they asked for\\ (\\hon itounto\\). Imperfect middle, for whom
 they had been asking for themselves. Luke repeats that Barabbas
 was in prison "for insurrection and murder." \\To their will\\ (\\ti\\
 \\thelmati autn\\). This is mob law by the judge who surrenders his
 own power and justice to the clamour of the crowd.

02817
 \\They laid hold\\ (\\epilabomenoi\\). Second aorist middle participle of
 the common verb \\epilamban\\. The soldiers had no scruples about
 taking hold of any one of themselves (middle voice).
 # Mr 15:21; Lu 27:32
 use the technical word for this process \\aggareu\\, which see for
 discussion and also about Cyrene. \\Laid on him\\ (\\epethkan\\). \\K\\
 first aorist of \\epitithmi\\. \\To bear it\\ (\\pherein\\). Present
 infinitive, to go on bearing.

02818
 \\Followed\\ (\\kolouthei\\). Imperfect active, was following. Verses
 # 27-32
 are peculiar to Luke. \\Bewailed\\ (\\ekoptonto\\). Imperfect middle of
 \\kopt\\, to cut, smite, old and common verb. Direct middle, they
 were smiting themselves on the breast. "In the Gospels there is
 no instance of a woman being hostile to Christ" (Plummer). Luke's
 Gospel is appropriately called the Gospel of Womanhood
 # 1:39-56; 2:36-38; 7:11-15, 37-50; 8:1-3
 # 10:38-42; 11:27; 13:11-16
 \\Lamented\\ (\\ethrnoun\\). Imperfect active of \\thrne\\, old verb from
 \\threomai\\, to cry aloud, lament.

02819
 \\Turning\\ (\\strapheis\\). Luke is fond of this second aorist passive
 participle of \\streph\\
 # 7:9,44,55; 10:23
 If he had been still carrying the Cross, he could not have made
 this dramatic gesture. \\Weep not\\ (\\m klaiete\\). Present active
 imperative with \\m\\, Stop weeping.

02820
 \\Blessed\\ (\\makariai\\). A beatitude to the barren, the opposite of
 the hopes of Jewish mothers. Childless women are commiserated
 # 1:25,36
 \\To the hills\\ (\\tois bounois\\). A Cyrenaic word. In the N.T. only
 here and
 # 3:5
 Quotation from
 # Ho 10:8

02821
02822
 \\In the green tree\\ (\\en hugri xuli\\). Green wood is hard to burn
 and so is used for the innocent. \\In the dry\\ (\\en ti xri\\). Dry
 wood kindles easily and is a symbol for the guilty. This common
 proverb has various applications. Here the point is that if they
 can put Jesus to death, being who he is, what will happen to
 Jerusalem when its day of judgment comes? \\What shall be done\\ (\\ti\\
 \\gentai\\). Deliberative subjunctive.

02823
 \\Were led\\ (gonto). Imperfect passive of \\ag\\, were being led.
 \\Malefactors\\ (\\kakourgoi\\). Evil (\\kakon\\), doers (work, \\ergon\\).
 Old word, but in the N.T. only in this passage
 # 32,33,39
 and
 # 2Ti 2:9
 Luke does not call them "robbers" like
 # Mr 15:27; Mt 27:38,44
 \\To be put to death\\ (\\anairethnai\\). First aorist passive
 infinitive of \\anaire\\, old verb, to take up, to take away, to
 kill.

02824
 \\The skull\\ (\\to kranion\\). Probably because it looked like a skull.
 See note on "Mt 27:33"
 See note on "Mr 15:22"
 \\There they crucified him\\ (\\ekei estaursan\\). There between the two
 robbers and on the very cross on which Barabbas, the leader of
 the robber band, was to have been crucified. \\One\\ (\\hon men\\), \\the\\
 \\other\\ (\\hon de\\). Common idiom of contrast with this old
 demonstrative \\hos\\ and \\men\\ and \\de\\.

02825
 \\Father forgive them\\ (\\Pater, aphes autois\\). Second aorist active
 imperative of \\aphimi\\, with dative case. Some of the oldest and
 best documents do not contain this verse, and yet, while it is
 not certain that it is a part of Luke's Gospel, it is certain
 that Jesus spoke these words, for they are utterly unlike any one
 else. Jesus evidently is praying for the Roman soldiers, who were
 only obeying, but not for the Sanhedrin. \\Cast lots\\ (\\ebalon\\
 \\klron\\). Second aorist active indicative of \\ball\\. See
 # Mr 15:24; Mt 27:35
 # Joh 19:23
 shows how the lot was cast for the seamless garment, the four
 soldiers dividing the other garments.

02826
 \\The people stood beholding\\ (\\histkei\\). Past perfect active of
 \\histmi\\, intransitive and like imperfect. A graphic picture of
 the dazed multitude, some of whom may have been in the Triumphal
 Entry on Sunday morning. \\Scoffed\\ (\\exemuktrizon\\). Imperfect
 active, perhaps inchoative, began to turn up (out, \\ex\\) at the
 dying Christ. The language comes from
 # Ps 22:7
 \\The Christ of God\\ (\\ho Christos tou theou\\). He had claimed to be
 just this
 # 22:67,70
 The sarcastic sneer (he saved others; let him save others, for
 himself he cannot save) is in
 # Mr 15:31; Mt 27:42
 Luke alone gives the contemptuous use of \\houtos\\ (this fellow) and
 the fling in "the elect" (\\ho eklektos\\). These rulers were having
 their day at last.

02827
 \\Mocked\\ (\\enepaixan\\). Even the soldiers yielded to the spell and
 acted like boys in their jeers. Aorist tense here and different
 verb also from that used of the rulers. They were not so bitter
 and persistent.

02828
 \\If\\ (\\ei\\). Condition of the first class as is text in verse
 # 35
 used by the rulers. The soldiers pick out "the king of the Jews"
 as the point of their sneer, the point on which Jesus was
 condemned. But both soldiers and rulers fail to understand that
 Jesus could not save himself if he was to save others.

02829
 \\A superscription\\ (\\epigraph\\).
 # Mr 15:26
 has "the superscription of his accusation"
 # Mt 27:37
 "his accusation,"
 # Joh 19:19
 "a title." But they all refer to the charge written at the top on
 the cross giving, as was the custom, the accusation on which the
 criminal was condemned, with his name and residence. Put all the
 reports together and we have: This is Jesus of Nazareth the King
 of the Jews. This full title appeared in Latin for law, in
 Aramaic for the Jews, in Greek for everybody
 # Joh 19:20

02830
 \\Railed\\ (\\eblasphmei\\). Imperfect active, implying that he kept it
 up. His question formally calls for an affirmative answer
 (\\ouchi\\), but the ridicule is in his own answer: "Save thyself and
 us." It was on a level with an effort to break prison. Luke alone
 gives this incident
 # 39-43
 though
 # Mr 15:32; Mt 27:44
 allude to it.

02831
 \\Rebuking\\ (\\epitimn\\). From what Mark and Matthew say both robbers
 sneered at Jesus at first, but this one came to himself and
 turned on his fellow robber in a rage. \\Dost thou not even fear\\
 \\God?\\ (\\Oude phobi ton theon;\\). \\Oude\\ here goes with the verb.
 \\Phobi\\ (second person singular present indicative middle of
 \\phobeomai\\. Both of you will soon appear before God. Jesus has
 nothing to answer for and you have added this to your other sins.

02832
 \\Nothing amiss\\ (\\ouden atopon\\). Nothing out of place (\\a\\ privative,
 \\topos\\, place). Old word, three times in the N.T.
 # Lu 23:44; Ac 28:6; 2Th 3:2
 This can only mean that this robber accepts the claims of Jesus
 to be true. He is dying for claiming to be Messiah, as he is.

02833
 \\In thy kingdom\\ (\\eis tn basileian sou\\, text of Westcott and Hort
 or \\en tei basileii sou\\, margin). Probably no difference in sense
 is to be found, for \\eis\\ and \\en\\ are essentially the same
 preposition. He refers to the Messianic rule of Jesus and begs
 that Jesus will remember him. It is not clear whether he hopes
 for immediate blessing or only at the judgment.

02834
 \\Today shalt thou be with me in Paradise\\ (\\Smeron met' emou esi\\
 \\en ti paradeisi\\). However crude may have been the robber's
 Messianic ideas Jesus clears the path for him. He promises him
 immediate and conscious fellowship after death with Christ in
 Paradise which is a Persian word and is used here not for any
 supposed intermediate state; but the very bliss of heaven itself.
 This Persian word was used for an enclosed park or pleasure
 ground (so Xenophon). The word occurs in two other passages in
 the N.T.
 # 2Co 12:4; Re 2:7
 in both of which the reference is plainly to heaven. Some Jews
 did use the word for the abode of the pious dead till the
 resurrection, interpreting "Abraham's bosom"
 # Lu 16:22
 in this sense also. But the evidence for such an intermediate
 state is too weak to warrant belief in it.

02835
02836
 \\The sun's light failing\\ (\\tou hliou ekleipontos\\). Genitive
 absolute of the present active participle of \\ekleip\\, an old
 verb, to leave out, omit, pass by, to fail, to die. The word was
 used also of the eclipse of the sun or moon. But this was
 impossible at this time because the moon was full at the
 passover. Hence many documents change this correct text to "the
 sun was darkened" (\\eskotisth ho hlios\\) to obviate the
 difficulty about the technical eclipse. But the sun can be
 darkened in other ways. In a London fog at noon the street lights
 are often turned on. The Revised Version translates it correctly,
 "the sun's light failing." Leave the darkness unexplained. \\In the\\
 \\midst\\ (\\meson\\). In the middle.
 # Mr 15:38; Mt 27:51
 have "in two" (\\eis duo\\).

02837
 \\Father\\ (\\Pater\\). Jesus dies with the words of
 # Ps 31:5
 on his lips. \\Gave up the ghost\\ (\\exepneusen\\). First aorist active
 indicative of \\ekpne\\, to breathe out, to expire, old word, but in
 the N.T. only here and
 # Mr 15:37,39
 There is no special reason for retaining "ghost" in the English
 as both
 # Mt 27:50
 (yielded up his spirit, \\aphken to pneuma\\) and
 # Joh 19:30
 (gave up his spirit, \\paredken to pneuma\\) use \\pneuma\\ which is the
 root of \\ekpne\\, the verb in Mark and Luke.

02838
 \\Glorified\\ (\\edoxazen\\). Imperfect active. Began to glorify
 (inchoative) or kept on glorifying.

02839
 \\Certainly\\ (\\onts\\). Really, old adverb from the participle \\on\\ from
 \\eimi\\, to be. Used also in
 # 24:34
 of the resurrection of Jesus. \\A righteous man\\ (\\dikaios\\).
 # Mr 15:39
 # Mt 27:54
 which see, represents the centurion as saying \\theou huios\\ (God's
 Son) which may mean to him little more than "righteous man." \\That\\
 \\came together\\ (\\sunparagenomenoi\\). Double compound (\\sun\\, together,
 \\para\\, along), that came along together. \\To this sight\\ (\\epi tn\\
 \\therian tautn\\). This spectacle (\\therian\\ from \\there\\, verse
 # 35
 \\Returned\\ (\\hupestrephon\\). Imperfect active of \\hupostreph\\. See
 them slowly wending their way back to the city from this Tragedy
 of the Ages which they had witnessed in awe.

02840
 \\Stood afar off\\ (\\histkeisan apo makrothen\\). Same verb as in verse
 # 35
 Melancholy picture of the inner circle of the acquaintances of
 Jesus and the faithful band of women from Galilee. \\Seeing these\\
 \\things\\ (\\horsai tauta\\). And helpless either to prevent them or to
 understand them. They could only stand and look with blinded
 eyes.

02841
02842
 \\He had not consented to their counsel and deed\\ (\\houtos ouk n\\
 \\sunkatatetheimenos ti bouli kai ti praxei autn\\). This
 parenthesis is given by Luke alone and explains that, though a
 councillor (\\bouleuts\\,
 # Mr 5:43
 he had not agreed to the vote of the Sanhedrin. It is fairly
 certain that both Joseph and Nicodemus were suspected of sympathy
 with Jesus and so were not invited to the trial of Jesus. \\Was\\
 \\looking for\\ (\\prosedecheto\\). Imperfect middle.
 # Mr 15:43
 has the periphrastic imperfect (\\n prosdechomenos\\).

02843
 \\Asked for\\ (\\itsato\\). First aorist middle (indirect) indicative
 as in
 # Mr 15:43; Mt 27:58
 The middle voice shows that Joseph of Arimathea asked the body of
 Jesus as a personal favour.

02844
 \\Took it down\\ (\\katheln\\). Second aorist active participle of
 \\kathaire\\ as in
 # Mr 15:46
 \\Wrapped\\ (\\enetulixen\\), as in
 # Mt 27:59
 where
 # Mr 15:46
 has \\eneilsen\\ (wound), which see.
 # Joh 19:40
 has "bound" (\\edsan\\). See Matt. and Mark also for the linen cloth
 (\\sindoni\\). \\Hewn in stone\\ (\\laxeuti\\). From \\laxeu\\ (\\las\\, a
 stone, \\xe\\, to polish). In the LXX and here only in the N.T.
 Nowhere else so far as known. See the usual Greek verb \\latome\\ in
 # Mr 15:46; Mt 27:60
 \\Where never man had yet lain\\ (\\hou ouk en oudeis oup keimenos\\).
 Triple negative and periphrastic past perfect passive in sense
 (\\keimai\\), though periphrastic imperfect passive in form. Same
 item in
 # Joh 19:40
 who uses \\n tetheimenos\\ (periphrastic past perfect passive in
 form).

02845
 \\The day of the Preparation\\ (\\hmera paraskeus\\). The technical
 Jewish phrase for the day before the sabbath for which
 See note on "Mt 27:62"
 \\Drew on\\ (\\epephsken\\). Imperfect active, began to dawn or give
 light. However, it was sundown, not sunrise when the Jewish
 sabbath (twenty-four-hour day) began. The confusion is to us, not
 to the Jews or the readers of the Greek New Testament. Luke is
 not speaking of the twelve-hour day which began with sunrise, but
 the twenty-four-hour day which began with sunset.

02846
 \\Had come with him\\ (\\san sunelluthuiai\\). Periphrastic past
 perfect active of \\sunerchomai\\. \\Followed after\\
 (\\katakolouthsasai\\). Aorist active participle of \\katakolouthe\\,
 an old verb, but in the N.T. only here and
 # Ac 16:17
 It is possible that they followed after Joseph and Nicodemus so
 that they "beheld the tomb," (\\etheasanto to mnmeion\\), and also
 "how his body was laid" (\\hs eteth to sma autou\\). First aorist
 passive indicative of \\tithmi\\. They may in fact, have witnessed
 the silent burial from a distance. The Syriac Sinaitic and the
 Syriac Curetonian give it thus: "and the women, who came with Him
 from Galilee went to the sepulchre in their footsteps, and saw
 the body when they had brought it in there." At any rate the
 women saw "that" and "how" the body of Jesus was laid in this new
 tomb of Joseph in the rocks.

02847
 \\On the sabbath they rested\\ (\\to sabbaton hsuchasan\\). They
 returned and prepared spices before the sabbath began. Then they
 rested all during the sabbath (accusative of extent of time, \\to\\
 \\sabbaton\\).

02848
 \\At early dawn\\ (\\orthrou batheos\\). Genitive of time. Literally, at
 deep dawn. The adjective \\bathus\\ (deep) was often used of time.
 This very idiom occurs in Aristophanes, Plato, et cetera.
 # Joh 20:1
 adds "while it was yet dark." That is, when they started, for the
 sun was risen when they arrived
 # Mr 16:2
 \\Which they had prepared\\ (\\ha htoimasan\\).
 # Mr 16:1
 notes that they bought other spices after the sabbath was over
 besides those which they already had
 # Lu 23:56

02849
 \\Rolled away\\ (\\apokekulismenon\\). Perfect passive participle of
 \\apokuli\\, late verb and in the N.T. only in this context
 # Mr 16:3; Mt 28:2
 while
 # Joh 20:1
 has \\rmenon\\ (taken away).
