Then
The word "then" serves as a transitional term, indicating a sequence of events. In the context of the Gospel of Luke, it connects the preceding events of Jesus' trial before the Sanhedrin with His subsequent presentation to Pilate. This transition underscores the urgency and determination of the council to move forward with their agenda against Jesus. It reflects the unfolding of divine prophecy and the inexorable march toward the fulfillment of God's redemptive plan.

the whole council
The "whole council" refers to the Sanhedrin, the highest Jewish judicial and ecclesiastical body in Jerusalem. Comprising chief priests, elders, and scribes, the Sanhedrin held significant authority in Jewish society. Historically, this body was responsible for maintaining religious order and adjudicating matters of Jewish law. Their unanimous decision to bring Jesus to Pilate highlights the gravity of the charges against Him and the perceived threat He posed to their authority and religious traditions.

rose
The act of rising signifies a formal and deliberate action. In the context of a judicial setting, it indicates the conclusion of deliberations and the readiness to proceed with a decision. This movement from a seated position to standing can symbolize the transition from judgment to action, reflecting the council's resolve to escalate the matter to the Roman authorities. It also metaphorically represents the rising tension and the pivotal moment in the Passion narrative.

and led Jesus away
The phrase "led Jesus away" conveys the physical act of taking Jesus from one place to another, signifying a transfer of custody. This movement is laden with symbolic meaning, as it represents the transition from Jewish to Roman jurisdiction. Theologically, it underscores Jesus' submission to human authority and His willingness to endure suffering for the sake of humanity's salvation. It also fulfills prophetic scriptures that foretold the Messiah's suffering and rejection.

to Pilate
Pontius Pilate was the Roman governor of Judea, holding the power to enforce capital punishment, which the Jewish authorities lacked. Bringing Jesus to Pilate was a strategic move by the Sanhedrin to secure a death sentence. Historically, Pilate is known for his complex relationship with the Jewish leaders and his role in the crucifixion of Jesus. This encounter between Jesus and Pilate is pivotal, as it sets the stage for the final events leading to the crucifixion, highlighting the intersection of divine sovereignty and human authority.

And they began to accuse Him
The phrase "began to accuse" indicates the initiation of formal charges against Jesus. The Greek word for "accuse" is "κατηγορέω" (katēgoreō), which implies a public declaration of wrongdoing. This moment marks the transition from religious to political charges, as the Jewish leaders present their case to the Roman authorities. Historically, this reflects the tension between Jewish leaders and Roman governance, as they sought to frame Jesus in a way that would resonate with Roman concerns about order and authority.

saying, 'We found this man
The phrase "We found this man" suggests a discovery or uncovering of supposed wrongdoing. The accusers present themselves as having conducted an investigation, though their motives are driven by a desire to eliminate Jesus as a threat. This reflects the broader scriptural theme of false testimony and the manipulation of truth for personal or political gain, as seen throughout the Bible.

subverting our nation
The term "subverting" comes from the Greek "διαστρέφω" (diastrephō), meaning to pervert or turn away. The accusation implies that Jesus is leading the people astray from their national and religious identity. This charge is significant in the historical context of Roman-occupied Judea, where any form of insurrection or challenge to the status quo was met with severe consequences. Theologically, this accusation contrasts with Jesus' true mission of spiritual renewal and redemption.

opposing payment of taxes to Caesar
This accusation directly targets Roman interests, as taxes were a critical component of Roman control and economic stability. The Greek word for "opposing" is "κωλύω" (kōlyō), meaning to hinder or prevent. This charge is a distortion of Jesus' teaching, as seen in Luke 20:25, where He instructs to "give back to Caesar what is Caesar's." The accusers twist His words to portray Him as a political revolutionary, highlighting the theme of misunderstanding and misrepresentation of Jesus' message.

and claiming to be Christ, a king
The title "Christ" is derived from the Greek "Χριστός" (Christos), meaning "Anointed One," equivalent to the Hebrew "Messiah." The claim of kingship is a direct challenge to Roman authority, as any assertion of kingship outside of Roman sanction was considered treasonous. This accusation is central to the trial, as it frames Jesus as a political threat. However, from a theological perspective, Jesus' kingship is not of this world, as He embodies a spiritual kingdom that transcends earthly power structures. This highlights the tension between earthly and divine authority, a recurring theme in the Gospels.

So Pilate asked Him
The phrase begins with Pilate, the Roman governor, who held the authority to judge Jesus. Pilate's role is crucial as he represents the Roman political power. Historically, Pilate was known for his harsh rule, yet here he is depicted as somewhat hesitant. The Greek verb "asked" (ἐπηρώτησεν) implies a formal inquiry, indicating the seriousness of the situation. Pilate's questioning reflects the tension between Roman authority and the Jewish leaders' accusations.

Are You the King of the Jews?
This question is central to the trial of Jesus. The title "King of the Jews" is politically charged, suggesting a challenge to Roman authority. In the Jewish context, it evokes messianic expectations. The Greek word for "king" (βασιλεύς) denotes a ruler with sovereign power. Pilate's question is both a legal inquiry and a theological challenge, probing whether Jesus claims a kingship that threatens Roman rule.

'You have said so,'
Jesus' response is enigmatic and profound. The phrase "You have said so" (Σὺ λέγεις) is a common Jewish idiom that neither confirms nor denies the statement directly. It places the responsibility of the claim back on Pilate. This response highlights Jesus' wisdom and composure under pressure. It also fulfills the prophecy of Isaiah 53:7, where the Messiah is described as silent before His accusers, emphasizing His role as the suffering servant.

Jesus replied
The act of replying signifies Jesus' willingness to engage with Pilate, despite the gravity of the situation. The Greek verb "replied" (ἀπεκρίθη) suggests a thoughtful and deliberate response. Jesus' reply is not just a defense but a revelation of His identity and mission. It underscores His sovereignty and the divine plan unfolding through His trial and crucifixion. Jesus' calm demeanor in the face of false accusations serves as an example of faith and trust in God's purpose.

Then Pilate said
The phrase "Then Pilate said" introduces us to Pontius Pilate, the Roman governor of Judea. Pilate's role is crucial in the Passion narrative, as he represents the Roman authority that ultimately sanctions Jesus' crucifixion. Historically, Pilate is known for his often harsh and pragmatic rule, yet here we see him in a moment of judicial deliberation. The Greek word for "said" (εἶπεν, eipen) indicates a formal declaration, emphasizing the weight of Pilate's words in this legal proceeding.

to the chief priests and the crowds
This phrase highlights the audience to whom Pilate is speaking: the religious leaders and the assembled people. The "chief priests" were influential figures in Jewish society, responsible for temple worship and maintaining religious order. Their presence underscores the religious tension and the political maneuvering at play. The "crowds" represent the broader public, whose opinion could sway the decision-making process. This setting reflects the complex interplay between Roman authority and Jewish leadership.

I find no basis for a charge against this man
Pilate's declaration, "I find no basis for a charge against this man," is pivotal. The Greek word for "find" (εὑρίσκω, heuriskō) suggests a thorough investigation or search, indicating that Pilate has examined the evidence and found it lacking. The phrase "no basis for a charge" (αἴτιον οὐδὲν, aitian ouden) is a legal term, meaning there is no legitimate reason or cause for accusation. This statement is significant because it underscores Jesus' innocence from a Roman legal perspective. Despite the accusations from the Jewish leaders, Pilate, as the representative of Roman law, finds no fault in Jesus. This moment foreshadows the unjust nature of the trial and crucifixion, highlighting the fulfillment of prophecy and the innocence of Christ as the Lamb of God.

But they kept insisting
The phrase "But they kept insisting" indicates a persistent and determined effort by the accusers. The Greek word used here, "ἐπέκειντο" (epekeinto), suggests a continuous and forceful action. This reflects the intensity of the opposition against Jesus, highlighting the relentless nature of those who sought His condemnation. Historically, this persistence can be seen as a reflection of the religious leaders' fear of losing their authority and influence over the people, as Jesus' teachings challenged their traditional interpretations and practices.

He stirs up the people
The accusation "He stirs up the people" is significant in its political and social implications. The Greek word "ἀνασείει" (anaseiei) means to incite or agitate. This charge was serious, as it suggested that Jesus was a threat to the public order and Roman authority. In the historical context, any form of unrest or rebellion was met with severe consequences by the Roman Empire. The religious leaders were attempting to portray Jesus as a revolutionary figure, which would have been alarming to both the Jewish and Roman authorities.

teaching throughout all Judea
The phrase "teaching throughout all Judea" emphasizes the widespread nature of Jesus' ministry. The Greek word "διδάσκων" (didaskōn) indicates a continuous action of teaching. This highlights Jesus' role as a rabbi and teacher, whose message reached far and wide, challenging existing religious norms and offering a new understanding of God's kingdom. Judea, being the heart of Jewish religious life, signifies the centrality and importance of His teachings in the region.

beginning in Galilee
"Beginning in Galilee" points to the origins of Jesus' public ministry. Galilee was a region known for its diverse population and relative distance from the religious epicenter of Jerusalem. This phrase underscores the humble beginnings of Jesus' work, starting in a place often looked down upon by the Judean elite. It also fulfills the prophetic expectation that the Messiah would arise from Galilee, as seen in Isaiah 9:1-2, which speaks of a great light shining in Galilee.

and proceeding all the way here
The phrase "and proceeding all the way here" indicates the progression and expansion of Jesus' ministry from Galilee to Jerusalem. The Greek word "ἕως" (heōs) suggests a movement towards a goal or endpoint. This journey to Jerusalem is significant, as it represents the culmination of Jesus' earthly mission. Jerusalem, being the center of Jewish worship and the location of the Temple, symbolizes the ultimate confrontation between Jesus and the religious authorities, leading to His crucifixion and the fulfillment of His redemptive work.

On hearing this
This phrase indicates Pilate's reaction to the information presented to him. The Greek word for "hearing" is "ἀκούσας" (akousas), which implies not just the act of hearing but also understanding and processing the information. In the context of Roman governance, Pilate's role required him to be astute and discerning, especially in matters that could affect public order. This moment reflects the tension and gravity of the situation, as Pilate is confronted with the decision regarding Jesus, a figure who has stirred significant public interest and controversy.

Pilate asked
Pontius Pilate, the Roman governor of Judea, is a central figure in the trial of Jesus. The Greek word "ἐπηρώτησεν" (eperōtēsen) for "asked" suggests a formal inquiry, indicating Pilate's legal responsibility to investigate the charges against Jesus. Historically, Pilate is known for his complex relationship with the Jewish leaders and his often pragmatic, albeit sometimes ruthless, approach to governance. His questioning here is part of the legal proceedings, reflecting the Roman judicial process and Pilate's attempt to navigate the political and social pressures of the time.

if the man was a Galilean
The identification of Jesus as a Galilean is significant both politically and theologically. Galilee was a region known for its distinct cultural and political identity, often seen as less sophisticated compared to Judea. The Greek term "Γαλιλαῖος" (Galilaios) denotes someone from Galilee, which in the context of Roman jurisdiction, could imply a different legal handling. Pilate's inquiry into Jesus' origin is not merely geographical but also strategic, as it opens the possibility of transferring jurisdiction to Herod Antipas, the ruler of Galilee. This reflects Pilate's attempt to deflect responsibility and avoid making a potentially volatile decision. Theologically, Jesus' Galilean identity fulfills prophetic expectations, as Galilee was a region associated with messianic hope and the light to the Gentiles, as foretold in Isaiah 9:1-2.

And learning that He was under Herod’s jurisdiction
This phrase indicates Pilate's discovery of Jesus' Galilean origin, which places Him under the authority of Herod Antipas, the tetrarch of Galilee. The Greek word for "learning" (ἐπιγνοὺς, epignous) suggests a recognition or realization, highlighting Pilate's attempt to navigate the complex political landscape. Herod's jurisdiction over Galilee and Perea reflects the Roman practice of dividing territories among client rulers, which was common in the first century. This division of authority underscores the political tension and maneuvering present in Jesus' trial.

he sent Him to Herod
The act of sending Jesus to Herod demonstrates Pilate's desire to avoid making a politically sensitive decision. The Greek word for "sent" (ἀνέπεμψεν, anepempsen) implies a formal transfer of responsibility. This action reflects Pilate's attempt to defer judgment and maintain political stability. Herod Antipas, known for his role in the execution of John the Baptist, was a ruler who sought to maintain favor with both the Roman authorities and the Jewish populace. This transfer of Jesus to Herod highlights the political complexities and the reluctance of leaders to take responsibility for Jesus' fate.

who himself was in Jerusalem at that time
Herod's presence in Jerusalem during the Passover festival is significant. The phrase "at that time" (ἐν ταῖς ἡμέραις ταύταις, en tais hemerais tautais) indicates the convergence of political and religious events. Herod's presence in the city during a major Jewish festival suggests his interest in maintaining control and influence over the Jewish people. This context emphasizes the heightened political and religious tensions during the Passover, a time when Jewish nationalistic fervor was at its peak. Herod's involvement in Jesus' trial, therefore, is not only a matter of jurisdiction but also a reflection of the broader socio-political dynamics at play.

When Herod saw Jesus
The phrase introduces Herod Antipas, the tetrarch of Galilee and Perea, who played a significant role in the political landscape of Judea during Jesus' time. Herod's encounter with Jesus is a pivotal moment, reflecting the intersection of political power and divine purpose. The Greek word for "saw" (εἶδεν, eiden) implies more than just physical sight; it suggests a moment of recognition or realization. Herod's seeing of Jesus is not just a visual encounter but a moment laden with expectation and curiosity.

he was greatly pleased
Herod's reaction is one of joy and anticipation. The Greek word for "greatly pleased" (ἐχάρη, echarē) conveys a sense of delight and excitement. This reaction is ironic, given Herod's notorious reputation for moral corruption and political manipulation. His pleasure is not rooted in spiritual insight but in a superficial desire for entertainment and spectacle. This highlights the contrast between Herod's worldly perspective and the true nature of Jesus' mission.

because for a long time he had wanted to see Him
Herod's longstanding desire to see Jesus indicates a persistent curiosity. The Greek phrase "for a long time" (ἐξ ἱκανοῦ χρόνου, ex hikanou chronou) suggests an enduring interest, possibly fueled by reports of Jesus' miracles and teachings. This desire, however, is not born of faith or repentance but of a fascination with the miraculous. Herod's interest is emblematic of those who seek Jesus for personal gain or entertainment rather than spiritual transformation.

since he had heard about Him
Herod's knowledge of Jesus comes from secondhand reports, highlighting the widespread impact of Jesus' ministry. The Greek word for "heard" (ἀκούων, akouōn) implies that Herod was continually receiving information about Jesus. This underscores the pervasive influence of Jesus' works and words, which reached even the highest echelons of political power. Yet, Herod's hearing did not lead to understanding or belief, illustrating the difference between hearing about Jesus and truly knowing Him.

and was hoping to see Him perform a sign
Herod's hope to witness a sign reveals his misunderstanding of Jesus' mission. The Greek word for "sign" (σημεῖον, sēmeion) refers to a miraculous event that points to a deeper spiritual truth. Herod's desire for a sign is rooted in a desire for spectacle rather than a search for truth. This reflects a common human tendency to seek the miraculous without understanding its purpose. Herod's hope is ultimately unfulfilled, as Jesus does not perform signs on demand, emphasizing that faith is not built on spectacle but on a relationship with God.

So he questioned Him
The phrase "questioned Him" indicates an interrogation, a formal and intense inquiry. The Greek word used here is "ἐπηρώτα" (eperōta), which implies a persistent questioning. This scene takes place during Jesus' trial before Herod Antipas, who was curious about Jesus, having heard of His miracles and teachings. Herod's questioning was not out of a genuine desire for truth but rather out of curiosity and perhaps a desire for entertainment. This reflects a common human tendency to seek signs and wonders without a true commitment to understanding or following the teachings of Christ.

at great length
The phrase "at great length" suggests that Herod's questioning was extensive and prolonged. This indicates Herod's deep interest in Jesus, albeit for the wrong reasons. Historically, Herod was known for his moral corruption and political cunning. His lengthy questioning could be seen as an attempt to find some fault in Jesus or to provoke Him into performing a miracle. This reflects the worldly perspective that seeks to manipulate spiritual truths for personal gain or amusement.

but Jesus gave no answer
The silence of Jesus is profound and significant. The Greek word "ἀπεκρίνατο" (apekrinato) means "answered," and its negation here highlights Jesus' choice to remain silent. This silence fulfills the prophecy of Isaiah 53:7, which describes the suffering servant as being oppressed and afflicted, yet not opening His mouth. Jesus' silence can be seen as a powerful statement of His innocence and His submission to the will of the Father. It also serves as a rebuke to Herod's insincere curiosity and a demonstration of Jesus' sovereignty and self-control. In a broader spiritual context, this silence invites believers to reflect on the times when silence speaks louder than words, embodying a trust in God's ultimate justice and plan.

The chief priests and scribes
This phrase refers to the religious leaders of the Jewish community during the time of Jesus. The chief priests were primarily from the Sadducees, a sect known for their aristocratic status and control over the Temple in Jerusalem. The scribes, often associated with the Pharisees, were experts in the Law of Moses and held significant influence over Jewish religious life. Historically, these groups often clashed with Jesus due to His teachings, which challenged their authority and interpretations of the Law. Their presence at Jesus' trial underscores the gravity of the situation and the unified front of the Jewish leadership against Him.

stood there
This phrase indicates their physical presence and active participation in the proceedings. The Greek word used here, "histemi," implies a deliberate and resolute stance. It suggests that the chief priests and scribes were not passive observers but were actively engaged in the trial, ensuring that their accusations were heard. This standing posture can also symbolize their authority and determination to see their objectives fulfilled.

vehemently accusing Him
The word "vehemently" is translated from the Greek "eutonos," which conveys a sense of intensity and fervor. This indicates that their accusations were not only persistent but delivered with great emotion and force. The historical context reveals that the religious leaders were desperate to find grounds for Jesus' execution, as His growing influence threatened their power and control. The act of accusing, "kategoreo" in Greek, is a legal term, suggesting that they were formally presenting charges against Jesus. This aligns with the scriptural narrative of Jesus' trial, where false testimonies and manipulated charges were used to justify His crucifixion. Their vehement accusations highlight the deep-seated animosity and fear that Jesus' revolutionary message of love, forgiveness, and the Kingdom of God instilled in the established religious order.

And Herod
Herod Antipas, the tetrarch of Galilee and Perea, was a ruler known for his political cunning and moral weakness. He was the son of Herod the Great, who had sought to kill Jesus as a child. Herod Antipas's involvement in Jesus' trial highlights the political entanglements and the fulfillment of Jesus' prophecy that He would suffer at the hands of both Jewish and Gentile leaders. Herod's role in this narrative underscores the rejection of Jesus by the political authorities of the time.

and his soldiers
The soldiers under Herod's command were likely a mix of local recruits and Roman soldiers stationed in the region. Their participation in the mockery of Jesus reflects the broader societal disdain and misunderstanding of His mission. The soldiers' actions also fulfill the prophecy of the suffering servant in Isaiah, who would be "despised and rejected by men."

ridiculed and mocked Him
The Greek words used here, "exoutheneó" (ridiculed) and "empaizó" (mocked), convey a deep sense of contempt and scorn. This treatment was not only a personal affront to Jesus but also a symbolic rejection of His kingship and divine mission. The mockery He endured is a poignant reminder of the humility and suffering He willingly accepted for the sake of humanity.

Dressing Him in a fine robe
The "fine robe" was likely a garment of bright color, possibly purple or white, symbolizing royalty. This act of dressing Jesus in such a robe was meant to be ironic, mocking His claim to kingship. Yet, in a profound twist, it also unintentionally acknowledged His true identity as the King of Kings. This moment foreshadows the ultimate victory and glory of Christ, who would be exalted after His resurrection.

they sent Him back to Pilate
Herod's decision to send Jesus back to Pilate indicates his reluctance to take responsibility for Jesus' fate. This act of passing Jesus between authorities highlights the political maneuvering and cowardice of the leaders involved. It also fulfills the prophecy that Jesus would be handed over to the Gentiles, as Pilate, a Roman governor, would ultimately preside over His trial and crucifixion.

That day
The phrase "that day" refers to a specific moment in time, highlighting the significance of the events that transpired. In the context of Luke 23, this day is pivotal in the Passion narrative, marking the trial and crucifixion of Jesus Christ. Historically, this was a day of great tension and political maneuvering, as the Jewish leaders sought to eliminate what they perceived as a threat to their authority and the Roman rulers aimed to maintain order. Theologically, "that day" signifies the unfolding of God's redemptive plan through the suffering of His Son.

Herod and Pilate
Herod Antipas and Pontius Pilate were two prominent political figures during the time of Jesus. Herod, a tetrarch of Galilee, was known for his complex relationship with the Jewish people and his role in the execution of John the Baptist. Pilate, the Roman governor of Judea, was responsible for maintaining Roman law and order. The mention of both leaders underscores the political and social dynamics at play. Their involvement in Jesus' trial highlights the fulfillment of prophecy and the intersection of divine sovereignty with human authority.

became friends
The phrase "became friends" is significant, as it indicates a change in the relationship between Herod and Pilate. Previously, they were at odds, likely due to political rivalry and differing interests in the region. However, their mutual involvement in the trial of Jesus brought them together. This newfound friendship, forged through shared complicity in the unjust treatment of Jesus, serves as a reminder of how worldly alliances can form around common interests, even when those interests are morally questionable.

with one another
The phrase "with one another" emphasizes the unity that developed between Herod and Pilate. This unity, however, was not based on righteousness or truth but on a shared participation in the events surrounding Jesus' trial. It serves as a cautionary tale about the nature of alliances formed for convenience or self-interest, rather than for the pursuit of justice or truth. In a broader sense, it reflects the human tendency to prioritize political expediency over moral integrity.

before this
The phrase "before this" provides a temporal context, indicating that the friendship between Herod and Pilate was a new development. Prior to the events of Jesus' trial, their relationship was marked by enmity. This change underscores the impact of Jesus' presence and the events of His trial on the political landscape of the time. It also highlights the irony that, while Jesus' mission was to bring reconciliation between God and humanity, His trial brought about a superficial reconciliation between two earthly rulers.

Then Pilate
The mention of "Pilate" refers to Pontius Pilate, the Roman governor of Judea from AD 26 to 36. His role in the trial of Jesus is pivotal, as he represents the Roman authority that ultimately sanctioned the crucifixion. Historically, Pilate is known for his complex relationship with the Jewish leaders and his often harsh governance. The Greek name "Pilatos" suggests a man of Roman heritage, and his actions throughout the Gospels reveal a man caught between political expediency and personal conviction.

called together
The phrase "called together" indicates an official summoning, suggesting Pilate's authority and the formal nature of the proceedings. In the Greek, "synkalesas" implies a gathering for a specific purpose. This action underscores Pilate's attempt to address the situation with Jesus in a manner that involved the Jewish leadership, reflecting the political and social dynamics of the time.

the chief priests
The "chief priests" were the leading religious figures in Jewish society, primarily from the Sadducean sect. They held significant influence over religious and political matters. The Greek term "archiereis" denotes their high-ranking status. Their involvement in Jesus' trial highlights the tension between Jesus' teachings and the established religious order, as they viewed Him as a threat to their authority and the status quo.

the rulers
The "rulers" likely refer to the members of the Sanhedrin, the Jewish ruling council. This body was composed of elders and scribes, representing the Pharisees and Sadducees. The Greek word "archontas" conveys a sense of authority and governance. Their presence in this assembly indicates the gravity of the situation and their vested interest in the outcome of Jesus' trial.

and the people
The inclusion of "the people" suggests a broader public involvement in the events leading to Jesus' crucifixion. The Greek term "laon" refers to the general populace, indicating that Pilate sought to address not only the leaders but also the masses. This reflects the public nature of the trial and the widespread impact of Jesus' ministry, as well as the political pressure Pilate faced from the crowd.

and said to them
This phrase introduces the speaker, Pontius Pilate, addressing the Jewish leaders and the gathered crowd. In the context of the Roman judicial system, Pilate's role as the governor of Judea placed him in a position of authority to adjudicate legal matters. Historically, Pilate is known for his pragmatic approach to governance, often seeking to maintain peace and order in a volatile region. His address here is a formal declaration, indicating the gravity of the situation and the official nature of the proceedings.

‘You brought me this man
The phrase highlights the act of the Jewish leaders bringing Jesus to Pilate. This reflects the historical tension between the Jewish authorities and Jesus, whom they viewed as a threat to their religious and social order. The act of bringing Jesus to Pilate underscores their inability to execute capital punishment under Roman rule, necessitating Roman involvement. Theologically, this moment fulfills the prophetic narrative of Jesus being rejected by His own people.

as one who is inciting the people to rebellion
The accusation of inciting rebellion is significant, as it frames Jesus as a political threat to Roman authority. The Greek term used here can imply stirring up or causing unrest, which was a serious charge in a Roman province. Historically, the Roman Empire was vigilant against any form of insurrection, and such charges could lead to severe punishment. However, this accusation contrasts with Jesus' teachings of peace and submission to authority, highlighting the false nature of the claims against Him.

I have examined Him
Pilate's examination of Jesus is a critical component of the judicial process. The Greek term for "examined" suggests a thorough investigation or inquiry. This reflects Pilate's responsibility to ensure justice and his attempt to ascertain the truth of the accusations. In the broader scriptural context, this examination fulfills the prophetic imagery of the suffering servant who is unjustly accused and yet found blameless.

in your presence
This phrase emphasizes the transparency and public nature of the examination. Pilate's actions are not done in secret but are witnessed by the accusers, ensuring accountability. This public examination serves to highlight the innocence of Jesus, as no evidence of wrongdoing is found. Theologically, it underscores the theme of Jesus as the innocent Lamb, unjustly condemned.

and have found no basis for your charges against Him
Pilate's declaration of finding no basis for the charges is a pivotal moment in the narrative. The Greek term for "basis" can be understood as grounds or justification. Pilate's conclusion of Jesus' innocence is a testament to His blameless character and the unfounded nature of the accusations. This moment is rich with theological significance, as it echoes the sinlessness of Christ, who, despite being without fault, willingly submits to suffering for the redemption of humanity.

Neither did Herod
This phrase indicates the involvement of Herod Antipas, the tetrarch of Galilee, in the trial of Jesus. Herod's jurisdiction over Galilee and Perea meant that he had the authority to judge Jesus, who was a Galilean. The Greek word for "neither" (οὐδὲ) emphasizes the agreement between Pilate and Herod in finding no guilt in Jesus. Historically, Herod was known for his political cunning and moral weakness, yet even he could not find a reason to condemn Jesus. This highlights the innocence of Christ and the fulfillment of prophecy that He would be rejected by the rulers of His time.

for he sent Him back to us
This phrase underscores the political dynamics at play. Herod, after questioning Jesus and finding no fault, sends Him back to Pilate. The act of sending Jesus back signifies Herod's reluctance to make a judgment and his desire to maintain political peace with Pilate. The Greek word "ἀπέστειλεν" (apestilen) means "sent," indicating a formal dismissal. This action also fulfills the prophecy of Jesus being despised and rejected by men, as both Jewish and Roman authorities refuse to take responsibility for His fate.

As you can see
This phrase is an appeal to the audience's reason and observation. Pilate is addressing the crowd, pointing out the obvious innocence of Jesus. The Greek phrase "ἴδετε" (idete) is an imperative, urging the listeners to perceive the truth. This appeal to common sense and justice is a rhetorical device used by Pilate to absolve himself of guilt. It reflects the Roman legal system's emphasis on evidence and public opinion, yet it also highlights the tragic irony that the truth is evident, but the crowd chooses to ignore it.

He has done nothing worthy of death
This declaration is central to the narrative of Jesus' trial. The phrase "worthy of death" (ἄξιον θανάτου) in Greek is a legal term indicating a crime deserving capital punishment. Pilate's acknowledgment of Jesus' innocence is crucial, as it fulfills the scriptural prophecy of the suffering servant who is without sin (Isaiah 53:9). Historically, Roman law was strict about capital punishment, requiring clear evidence of a crime. Pilate's statement is a testament to Jesus' sinlessness and the unjust nature of His crucifixion. This phrase serves as a powerful reminder of the sacrificial nature of Christ's mission, dying for the sins of humanity despite His innocence.

Therefore
This word serves as a conclusion or result of previous statements or actions. In the context of Luke 23, Pilate is addressing the crowd after examining Jesus. The Greek word "οὖν" (oun) indicates a logical progression. Pilate, having found no guilt in Jesus deserving death, seeks a compromise. Historically, this reflects the Roman practice of appeasing local populations to maintain order, especially during volatile times like Passover.

I will punish Him
The phrase "I will punish" comes from the Greek "παιδεύσω" (paideusō), which can mean to discipline or correct. Pilate's intention was to chastise Jesus, likely through scourging, a common Roman practice meant to serve as a deterrent without capital punishment. This reflects Pilate's attempt to placate the Jewish leaders and the crowd without executing an innocent man. Theologically, this highlights the injustice Jesus faced, fulfilling prophecies like Isaiah 53:5, which speaks of the suffering servant.

and release Him
The word "release" is translated from the Greek "ἀπολύσω" (apolysō), meaning to set free or let go. Pilate's plan was to punish Jesus and then release Him, hoping this would satisfy the crowd's demand for action against Jesus. This reflects the Roman governor's struggle between justice and political expediency. In a broader scriptural context, this moment underscores the theme of Jesus as the innocent Lamb, unjustly condemned, yet willingly enduring suffering for the sake of humanity's redemption.

For of necessity
This phrase indicates a requirement or obligation. In the context of Roman governance, it was customary during the Passover festival for the Roman governor to release a prisoner to the Jewish people as a gesture of goodwill. The Greek word used here, "ἀνάγκη" (anankē), implies a compelling force or necessity, suggesting that this was not merely a tradition but an expected practice that Pilate felt bound to follow. This necessity underscores the tension between Roman authority and Jewish customs, highlighting the political and social dynamics at play during Jesus' trial.

he must release
The word "must" conveys a sense of duty or obligation. The Greek verb "ἀπολύω" (apolyō) means to release or set free. This reflects Pilate's role in the judicial process and his attempt to appease the crowd. The act of releasing a prisoner was a symbolic gesture of mercy and political strategy, intended to maintain peace and order during the volatile time of the Passover. This phrase also foreshadows the choice between Jesus and Barabbas, emphasizing the tragic irony of the crowd's decision.

one unto them
The phrase "one unto them" refers to the selection of a single prisoner to be released to the people. This highlights the communal aspect of the decision, as the choice was given to the gathered crowd. The use of "one" signifies the singular focus of the crowd's choice, which ultimately fell upon Barabbas instead of Jesus. This decision reflects the collective will of the people, influenced by the chief priests and leaders, and serves as a poignant reminder of the fickle nature of public opinion.

at the feast
The "feast" mentioned here is the Passover, a significant Jewish festival commemorating the Israelites' liberation from Egyptian slavery. The Passover was a time of heightened religious and nationalistic fervor, drawing large crowds to Jerusalem. The historical and religious context of the Passover adds depth to the narrative, as it was a time when themes of liberation and deliverance were at the forefront of Jewish consciousness. The juxtaposition of Jesus' trial and the Passover feast underscores the irony of the situation: the true Passover Lamb, Jesus, was about to be sacrificed for the sins of the world, even as the people sought the release of a different kind of deliverer in Barabbas.

But they all cried out in unison
This phrase highlights the collective voice of the crowd, emphasizing the unity in their demand. The Greek word for "cried out" is "ἀνέκραγον" (anekragon), which conveys a loud, vehement shout. This reflects the intensity and fervor of the crowd's emotions. Historically, this moment is significant as it shows the power of mob mentality and the influence of religious leaders who had stirred the crowd against Jesus. The unity in their cry also underscores the tragic irony of the situation, as the people choose to reject the Messiah.

Away with this man!
The phrase "Away with this man!" is a direct rejection of Jesus. The Greek word "ἆρον" (aron) means to take away or remove, indicating a desire to eliminate Jesus from their presence. This reflects the fulfillment of prophetic scriptures, such as Isaiah 53:3, which speaks of the Messiah being despised and rejected by men. Theologically, this rejection is pivotal in the narrative of salvation, as it sets the stage for the crucifixion, which is central to Christian belief in redemption.

Release Barabbas to us!
Barabbas, whose name means "son of the father" in Aramaic, is a figure of stark contrast to Jesus. He was imprisoned for insurrection and murder, as noted in the surrounding verses. The choice of Barabbas over Jesus is laden with irony and symbolism. Historically, the custom of releasing a prisoner during the Passover feast is documented, and this moment highlights the people's preference for a political revolutionary over the Prince of Peace. From a theological perspective, Barabbas represents humanity's sinful nature, and his release symbolizes the substitutionary atonement of Christ—Jesus takes the place of the guilty, offering Himself as a sacrifice for sin. This exchange is a profound illustration of grace and the heart of the Gospel message.

who had been thrown into prison
This phrase refers to the state of Barabbas, a notable prisoner at the time of Jesus' trial. The Greek word used here for "prison" is "phylakē," which denotes a place of custody or confinement. Historically, prisons in the Roman era were not places of long-term punishment but rather holding areas for those awaiting trial or execution. This context highlights the severity of Barabbas's crimes, as he was not merely detained but held for significant offenses.

for an insurrection
The term "insurrection" is translated from the Greek word "stasis," which means a standing or uprising against authority. In the historical context of Roman-occupied Judea, insurrections were not uncommon as the Jewish people often resisted Roman rule. This word choice underscores the political tension of the time and the gravity of Barabbas's actions, which were seen as a direct challenge to Roman authority.

in the city
This phrase situates the insurrection within the urban environment, likely Jerusalem, the center of Jewish religious life and Roman political control. The city was a hotbed of political and religious activity, making it a strategic location for any uprising. The mention of "the city" emphasizes the public and disruptive nature of Barabbas's crime, affecting the heart of Jewish society.

and for murder
The Greek word for "murder" here is "phonos," indicating a premeditated act of killing. This highlights the violent nature of Barabbas's actions, marking him as a dangerous criminal. In the scriptural context, murder is a grave sin, violating the commandment "You shall not murder" (Exodus 20:13). The inclusion of murder alongside insurrection paints Barabbas as a figure of significant moral and legal culpability, contrasting sharply with the innocence of Jesus.

Wanting to release Jesus
The phrase "wanting to release Jesus" reveals Pilate's internal conflict and his desire to act justly. The Greek word for "wanting" is "θέλων" (thelōn), which implies a deliberate intention or wish. Pilate's intention to release Jesus indicates his recognition of Jesus' innocence. Historically, Roman governors like Pilate were tasked with maintaining peace and justice in their provinces. Pilate's desire to release Jesus suggests he was aware of the lack of legal grounds for Jesus' execution, highlighting the tension between his role as a just ruler and the pressure from the crowd.

Pilate
Pontius Pilate was the Roman governor of Judea from AD 26 to 36. His role in the trial of Jesus is pivotal, as he represents the Roman authority that ultimately sanctioned Jesus' crucifixion. Archaeological evidence, such as the Pilate Stone discovered in Caesarea, confirms his historical existence and governance. Pilate's interactions with Jesus are marked by a series of attempts to avoid condemning an innocent man, reflecting his struggle between political expediency and moral responsibility.

addressed them again
The phrase "addressed them again" indicates Pilate's repeated efforts to communicate with the crowd. The Greek word "πάλιν" (palin) means "again" or "once more," suggesting persistence. Pilate's repeated addressing of the crowd underscores his reluctance to condemn Jesus and his attempts to reason with the people. This persistence highlights the pressure Pilate faced from the Jewish leaders and the crowd, who were demanding Jesus' crucifixion. In a broader scriptural context, this moment reflects the fulfillment of prophecy and the unfolding of God's redemptive plan through Jesus' sacrificial death.

But they kept shouting
The phrase "kept shouting" indicates a continuous and persistent action. In the Greek, the verb used here is "ἐπεφώνουν" (epephōnoun), which conveys a sense of loud, insistent, and repeated cries. This reflects the intensity and fervor of the crowd's demand. Historically, this scene takes place during the trial of Jesus before Pilate, where the Jewish leaders and the stirred-up crowd are vehemently calling for Jesus' crucifixion. The persistence of their shouting underscores the depth of their rejection of Jesus as the Messiah, despite His innocence.

'Crucify Him!
The word "crucify" comes from the Greek "σταυρόω" (stauroō), which means to fasten to a cross. Crucifixion was a Roman method of execution reserved for the most heinous criminals and was designed to be a public, humiliating, and excruciatingly painful death. The call to "Crucify Him" is not just a demand for death but for the most shameful and torturous form of execution. This reflects the fulfillment of Old Testament prophecies, such as Isaiah 53, which foretold the suffering of the Messiah. Theologically, this moment is pivotal as it sets the stage for the atoning sacrifice of Jesus, who bore the sins of humanity.

Crucify Him!
The repetition of "Crucify Him!" emphasizes the crowd's determination and unanimity in their demand. It highlights the tragic irony of the situation: the very people Jesus came to save are now calling for His death. This repetition also serves to fulfill the prophetic words of Psalm 22, which describes the suffering and rejection of the righteous one. From a conservative Christian perspective, this moment is seen as the culmination of human sinfulness and the rejection of God's redemptive plan, yet it is also the prelude to the ultimate victory over sin and death through Jesus' resurrection.

A third time he said to them
This phrase indicates Pilate's persistence in addressing the crowd. The repetition of Pilate's questioning underscores his reluctance to condemn Jesus. Historically, Roman governors like Pilate were tasked with maintaining order and justice. Pilate's repeated questioning reflects his struggle between political pressure and his sense of justice. The Greek word for "third" (τρίτον, triton) emphasizes the completeness of Pilate's attempts to reason with the crowd.

Why?
This simple question reveals Pilate's bewilderment and frustration. The Greek word "τί" (ti) is an interrogative pronoun, expressing Pilate's genuine confusion about the charges against Jesus. It highlights the lack of evidence or legitimate accusation against Jesus, emphasizing His innocence.

What evil has this man done?
Pilate's question points to the absence of any wrongdoing by Jesus. The Greek word for "evil" (κακόν, kakon) refers to moral or ethical wrongdoing. Pilate's inquiry suggests that Jesus' actions did not warrant punishment, let alone death. This aligns with the scriptural portrayal of Jesus as sinless and blameless, fulfilling prophecies of the Messiah's innocence.

I have found in Him no grounds for the death penalty
Pilate's declaration of Jesus' innocence is significant. The phrase "no grounds" (οὐδὲν αἴτιον, ouden aition) in Greek indicates a complete lack of cause or reason for execution. This statement is crucial in the narrative, as it highlights the injustice of the impending crucifixion. Pilate's legal assessment aligns with the prophetic understanding of Jesus as the spotless Lamb of God.

Therefore I will punish Him and release Him
Pilate's decision to punish and release Jesus reflects a compromise. The Greek word for "punish" (παιδεύσω, paideusō) can mean to discipline or correct, often used in the context of Roman judicial practices. Pilate's intention to release Jesus after a lesser punishment indicates his desire to appease the crowd while maintaining a semblance of justice. This moment foreshadows the ultimate sacrifice of Jesus, who, though innocent, would bear the punishment for humanity's sins.

But they were insistent
The phrase "But they were insistent" highlights the determination and persistence of the crowd. The Greek word used here is "epikeimai," which conveys a sense of pressing urgency and insistence. This reflects the intense pressure that the Jewish leaders and the crowd exerted on Pilate to condemn Jesus. Historically, this moment is pivotal as it demonstrates the crowd's rejection of Jesus as the Messiah, despite His innocence. It serves as a reminder of the human tendency to succumb to peer pressure and the influence of the majority, even when it leads to injustice.

demanding with loud voices
The phrase "demanding with loud voices" underscores the fervor and volume of the crowd's cries. The Greek word "aiteo" for "demanding" implies a strong request or plea, while "megas" for "loud" indicates the intensity and volume of their voices. This scene is reminiscent of mob mentality, where individuals are swept up in collective emotion, often leading to irrational decisions. It is a powerful illustration of how public opinion can be manipulated and how truth can be overshadowed by the clamor of the masses.

that He be crucified
The demand "that He be crucified" is the culmination of the crowd's insistence. Crucifixion was a Roman method of execution reserved for the most heinous criminals and was considered the most shameful and painful way to die. The Greek word "stauroo" means to crucify, and it signifies not only physical suffering but also public humiliation. This demand for crucifixion highlights the depth of rejection and hatred towards Jesus, fulfilling the prophetic words of Isaiah 53 about the suffering servant. It also underscores the gravity of sin and the extent of Christ's sacrifice for humanity.

And their voices prevailed
The phrase "And their voices prevailed" indicates the triumph of the crowd's demands over justice. The Greek word "katischuo" means to overpower or prevail, suggesting that the voices of the crowd were more influential than Pilate's sense of justice. This moment is a sobering reminder of the power of collective voices and the potential for truth to be overshadowed by persistent falsehoods. It also reflects the fulfillment of God's sovereign plan, as Jesus' crucifixion was necessary for the redemption of mankind, despite the apparent victory of injustice.

So Pilate
The name "Pilate" refers to Pontius Pilate, the Roman governor of Judea from AD 26 to 36. Historically, Pilate is known for his role in the trial and crucifixion of Jesus. His governance was marked by a complex relationship with the Jewish leaders and the Roman Empire. The phrase "So Pilate" indicates a decision point, highlighting Pilate's authority and responsibility in the unfolding events. In the Greek text, "Pilate" is Πιλᾶτος (Pilatos), emphasizing his role as a Roman official who is caught between maintaining order and the demands of the Jewish leaders.

decided
The Greek word used here is ἐπέκρινεν (epekrinen), which means to make a judgment or decision. This word underscores the gravity of Pilate's choice, as it was not merely a passive acquiescence but an active decision. Pilate's decision is pivotal in the narrative of the Passion, reflecting the tension between justice and political expediency. Historically, Pilate's decision-making process was influenced by his need to appease the crowd and avoid potential unrest, which could jeopardize his position.

to grant
The term "grant" in Greek is ἐπέτρεψεν (epetrepse), meaning to permit or allow. This word conveys the idea of yielding to a request or demand. Pilate's granting of the demand signifies a relinquishing of his own judgment in favor of the crowd's insistence. This action highlights the theme of human authority being swayed by public opinion, a recurring motif in the Gospels where divine purpose is fulfilled through human decisions.

their demand
The "demand" refers to the insistence of the Jewish leaders and the crowd for Jesus to be crucified. In the Greek, the word is αἴτημα (aitema), which means a request or demand. This demand was not just a simple request but a vehement insistence, as seen in the preceding verses where the crowd repeatedly calls for Jesus' crucifixion. Theologically, this highlights the fulfillment of prophecy and the unfolding of God's redemptive plan through the actions of both Jewish and Roman authorities. The demand also reflects the broader human tendency to reject divine truth in favor of personal or collective agendas.

As they had requested
This phrase indicates the fulfillment of the crowd's demand. The Greek word for "requested" is "αἰτέω" (aiteo), which implies a strong desire or demand. Historically, this reflects the intense pressure Pilate faced from the Jewish leaders and the crowd. The crowd's insistence highlights the tragic irony of the situation: they chose a known criminal over the sinless Christ. This choice underscores the depth of human depravity and the rejection of divine truth, a theme prevalent throughout the Gospels.

he released
The act of releasing Barabbas, the criminal, is significant. The Greek word "ἀπολύω" (apoluo) means to set free or dismiss. This release symbolizes the substitutionary aspect of Christ's sacrifice. Barabbas, whose name means "son of the father," is set free while Jesus, the true Son of the Father, is condemned. This exchange prefigures the atonement, where Christ takes the place of sinners, offering them freedom from the bondage of sin.

the one imprisoned for insurrection and murder
Barabbas is described as a notorious prisoner, guilty of rebellion and murder. The Greek term for "insurrection" is "στάσις" (stasis), meaning a standing or uprising, and "φόνος" (phonos) for murder. This description emphasizes the gravity of Barabbas's crimes, contrasting with Jesus's innocence. Historically, insurrection was a serious crime against Roman authority, making Barabbas's release even more shocking. This highlights the miscarriage of justice and the extent of Christ's humility and submission to the Father's will.

and handed Jesus over
The phrase "handed over" comes from the Greek "παραδίδωμι" (paradidomi), meaning to deliver or betray. This term is used throughout the New Testament to describe Jesus's betrayal and arrest. It signifies the transfer of Jesus from Roman custody to the will of the Jewish leaders and ultimately to the crucifixion. This act fulfills the prophetic Scriptures, such as Isaiah 53, which foretold the suffering servant being delivered for the transgressions of the people.

to their will
The "will" of the people, expressed in Greek as "θέλημα" (thelema), indicates their desire or choice. This reflects the collective decision of the Jewish leaders and the crowd to reject Jesus as their Messiah. It underscores the theme of human free will and responsibility in the rejection of Christ. Despite the injustice, this event is part of God's sovereign plan for redemption, demonstrating how God can use even the wrongful actions of humans to accomplish His divine purposes. This phrase invites reflection on the mystery of divine sovereignty and human agency in the unfolding of salvation history.

As they led Him away
This phrase marks the beginning of the journey to the crucifixion site, Golgotha. The Greek word for "led" (ἤγαγον) implies a forceful action, indicating that Jesus was being taken against His will, fulfilling the prophecy of Isaiah 53:7, where the Messiah is described as being led like a lamb to the slaughter. Historically, Roman crucifixions were public spectacles meant to serve as a deterrent, and the condemned were often paraded through the streets to maximize humiliation and public exposure.

they seized Simon of Cyrene
Simon, a man from Cyrene, a city in modern-day Libya, was likely in Jerusalem for the Passover festival. The Greek word for "seized" (ἐπιλαβόμενοι) suggests a sudden and forceful action, indicating that Simon was compelled into service. This reflects Roman authority and the practice of conscripting bystanders to carry out tasks for the state. Simon's involvement, though seemingly random, is significant in that it symbolizes the call to discipleship—bearing the cross of Christ.

who was on his way in from the country
This detail provides a glimpse into Simon's situation. He was not a resident of Jerusalem but was coming in from the countryside, possibly unaware of the events unfolding. This underscores the unexpected nature of his encounter with Jesus. Theologically, it suggests that God can call anyone, at any time, to participate in His divine plan, often when least expected.

and put the cross on him
The act of placing the cross on Simon indicates that Jesus, weakened by the scourging and abuse, was unable to carry it Himself. The cross, a symbol of suffering and shame, becomes a shared burden. In a broader spiritual sense, this act foreshadows the call to all believers to take up their cross and follow Christ (Matthew 16:24). It is a reminder of the cost of discipleship and the call to share in Christ's sufferings.

to carry it behind Jesus
Simon carrying the cross "behind Jesus" is rich in symbolic meaning. The Greek word for "behind" (ὀπίσω) can also mean "after" or "following," which aligns with the call to follow Christ. This imagery of following Jesus with the cross is a powerful representation of the Christian journey—walking in the footsteps of the Savior, bearing the burdens of life, and participating in His redemptive work. Historically, this act of following would have been a public declaration, as Simon walked the path of suffering with Christ, witnessed by many.

A great number of people followed Him
This phrase highlights the significant crowd that accompanied Jesus on His way to the crucifixion. The Greek word for "followed" is "akoloutheo," which implies not just physical following but also a deeper sense of discipleship or allegiance. Historically, this scene is set during the Passover festival, a time when Jerusalem was bustling with pilgrims. The presence of a large crowd underscores the public nature of Jesus' trial and execution, drawing attention to the widespread impact of His ministry and the events leading to His crucifixion.

including women
The mention of women is significant in the Gospel of Luke, which often highlights the role of women in Jesus' ministry. In a cultural context where women were often marginalized, their presence here is notable. The Greek word "gynaikes" is used, emphasizing their identity and role. These women were likely part of the group of followers who had supported Jesus throughout His ministry, demonstrating their loyalty and compassion even in His darkest hour. This inclusion also reflects the broader theme of the Gospel, which often elevates the status of women and other marginalized groups.

who kept mourning and wailing for Him
The phrase "mourning and wailing" captures the deep emotional response of these women. The Greek words "kopto" (to mourn) and "threneo" (to wail) convey a sense of intense grief and lamentation. This public display of sorrow was a common cultural practice in Jewish society, especially during times of death and tragedy. The women's lamentation is not just for Jesus as a person but also for the loss of hope and the perceived end of His mission. Their mourning reflects the broader sorrow of humanity in the face of suffering and injustice, yet it also sets the stage for the hope and redemption that will follow through the resurrection.

But Jesus turned to them
This phrase indicates a deliberate action by Jesus, emphasizing His compassion and awareness even in His suffering. The Greek word for "turned" is "στραφεὶς" (strapheis), which implies a purposeful movement. Jesus, despite His own impending crucifixion, takes the time to address the women following Him. This reflects His selfless nature and His role as a teacher and prophet, always concerned with the spiritual well-being of others.

and said
The act of speaking here is significant. The Greek "εἶπεν" (eipen) is used, which is a common term for speaking, but in this context, it carries the weight of a prophetic utterance. Jesus' words are not just casual remarks; they are a divine message meant to instruct and warn. This highlights the authority of Jesus' words and His role as the ultimate prophet.

Daughters of Jerusalem
This phrase is a direct address to the women of the city, using a term of endearment and cultural significance. "Daughters" in Hebrew culture often refers to the inhabitants of a city or nation. By calling them "Daughters of Jerusalem," Jesus is acknowledging their identity and connection to the city that holds religious and historical importance. Jerusalem is the center of Jewish worship and prophecy, and Jesus' address ties His message to the broader narrative of Israel's history and future.

do not weep for Me
Here, Jesus redirects the focus from His own suffering to the greater spiritual reality. The Greek word for "weep" is "κλαίετε" (klaiete), which conveys deep mourning or lamentation. Jesus is not dismissing their compassion but is pointing them to a more pressing concern. This reflects His understanding of His mission and the temporary nature of His suffering compared to the eternal consequences of the people's spiritual state.

but weep for yourselves and for your children
This phrase serves as a prophetic warning. The use of "weep" again emphasizes the seriousness of the situation. Jesus is foretelling the coming destruction of Jerusalem, which would occur in AD 70, and the suffering that would befall its inhabitants. The mention of "your children" underscores the generational impact of the choices and spiritual state of the people. It is a call to repentance and awareness of the consequences of rejecting the Messiah. Jesus' words here are a profound reminder of the importance of spiritual vigilance and the reality of divine judgment.

For behold
This phrase serves as a call to attention, urging the listener or reader to pay close attention to the significant prophecy that follows. In the Greek, "ἰδού" (idou) is often used to introduce a statement of great importance or urgency. It is a divine alert, emphasizing the certainty and gravity of the forthcoming events. In the biblical narrative, such phrases are used to draw attention to God's unfolding plan, reminding believers of the sovereignty and omniscience of God.

the days are coming
This phrase is prophetic, indicating a future time that is both certain and divinely appointed. The Greek word "ἡμέραι" (hēmerai) refers to a specific period marked by significant events. Historically, this phrase echoes the Old Testament prophetic tradition, where prophets like Jeremiah and Isaiah often used similar language to foretell times of judgment or deliverance. It underscores the inevitability of God's plan and serves as a reminder of the temporal nature of human history in contrast to God's eternal perspective.

when they will say
This anticipates a collective response or declaration from the people. The Greek "ἐροῦσιν" (erousin) implies a future utterance that reflects a change in societal values or circumstances. It suggests a shift in perception, where what was once considered a curse or misfortune is now seen as a blessing. This phrase highlights the transformative power of God's actions in history, altering human understanding and priorities.

‘Blessed are the barren
In ancient Jewish culture, barrenness was often seen as a curse or a sign of divine displeasure. The Greek word "μακάριαι" (makariai) means blessed or happy, indicating a reversal of societal norms. This statement is shocking and counter-cultural, suggesting a time of such distress that childlessness would be considered a blessing. It reflects the severity of the coming judgment and the upheaval of traditional values, pointing to a deeper spiritual truth about reliance on God rather than societal status.

the wombs that never bore
This phrase emphasizes the physical aspect of barrenness, focusing on the womb, "γαστέρες" (gasteres), which in biblical times was often associated with fertility and blessing. The absence of childbirth, once a source of shame, is now seen as a form of divine protection. This reversal highlights the drastic nature of the prophesied events and serves as a metaphor for spiritual barrenness, where reliance on God becomes paramount over earthly blessings.

and the breasts that never nursed
Continuing the theme of barrenness, this phrase highlights the nurturing aspect of motherhood, "μαστοί" (mastoi), which is traditionally seen as a blessing and a source of life. The absence of nursing, like the absence of childbirth, is now considered a blessing, indicating a time of great tribulation where the responsibilities and vulnerabilities of parenthood would be burdensome. This statement serves as a poignant reminder of the coming trials and the need for spiritual preparedness and reliance on God's providence.

At that time
This phrase indicates a specific moment of judgment or calamity. In the context of Luke 23, Jesus is speaking prophetically about the coming destruction of Jerusalem in AD 70, as well as a future time of tribulation. The Greek word used here, "τότε" (tote), often signifies a pivotal moment in God's redemptive history. It serves as a reminder that God's timeline is sovereign and purposeful, and that His judgments are both just and timely.

they will say
The use of "they" refers to the people who will experience the impending judgment. This phrase suggests a collective response of desperation and fear. The Greek verb "λέγω" (legō) implies a declaration or plea, highlighting the intensity of the situation. It underscores the reality that in times of divine judgment, human strength and wisdom are insufficient, leading people to seek refuge beyond their own means.

to the mountains
Mountains in biblical literature often symbolize strength, stability, and permanence. However, in this context, they become objects of appeal for protection. The irony here is profound; what is typically seen as immovable and secure is now being called upon to act in a way contrary to its nature. This reflects the upheaval and chaos that accompany divine judgment, where the natural order is disrupted.

Fall on us
This plea is a direct quotation from Hosea 10:8, which speaks of the terror and hopelessness during God's judgment. The Greek word "πίπτω" (piptō) means to fall or collapse, indicating a desire for the mountains to provide a swift end to suffering. It is a cry of despair, revealing the depth of fear and the recognition that there is no escape from divine wrath except through divine intervention.

and to the hills
Hills, like mountains, are often seen as places of refuge or defense. In ancient times, people would flee to the hills for safety from invaders. However, in this prophetic imagery, even the hills are unable to provide security. This highlights the totality of the judgment and the futility of seeking refuge in earthly things when faced with the divine.

Cover us
The plea for the hills to "cover us" echoes the desire for concealment and protection from the impending wrath. The Greek word "καλύπτω" (kalyptō) means to hide or veil, suggesting a wish to be shielded from the sight and consequences of judgment. This reflects a deep-seated human instinct to seek shelter from danger, yet it also serves as a poignant reminder that true refuge can only be found in God.

For if men do these things
This phrase introduces a conditional statement, highlighting human actions and their consequences. The Greek word for "men" here is "ἄνθρωποι" (anthrōpoi), which can refer to humanity in general. The context is the crucifixion of Jesus, where "these things" refers to the unjust actions against Him. Historically, this reflects the Roman and Jewish authorities' collaboration in Jesus' crucifixion, a grave injustice against the innocent Son of God. It serves as a warning of human depravity and the potential for greater evil.

when the tree is green
The "green tree" symbolizes a time of life, prosperity, and opportunity. In the Greek, "green" is "ὑγρός" (hugros), meaning moist or fresh, indicating vitality. Jesus, the "green tree," represents righteousness and the presence of God among His people. The imagery suggests that if such evil can occur during a time of divine blessing and presence, it foreshadows even greater calamity when such presence is withdrawn. This metaphor draws from Old Testament imagery where trees often symbolize people or nations (e.g., Psalm 1:3).

what will happen
This phrase anticipates future events, urging reflection on the consequences of current actions. The Greek "τί γένηται" (ti genētai) implies a rhetorical question, emphasizing the certainty of impending judgment. It serves as a prophetic warning, urging repentance and awareness of the spiritual state of the people. The phrase invites believers to consider the gravity of sin and the need for divine intervention.

when it is dry?
The "dry tree" symbolizes a time of judgment, desolation, and spiritual barrenness. The Greek "ξηρός" (xēros) means dry or withered, indicating a lack of life. This imagery suggests a future period of spiritual drought and judgment, possibly alluding to the destruction of Jerusalem in AD 70 or the final judgment. In a broader theological context, it warns of the consequences of rejecting Christ, the source of life. The contrast between the green and dry tree underscores the urgency of accepting salvation while it is available.

Two others also
This phrase introduces the presence of additional individuals who are part of the narrative. The Greek word for "others" (ἕτερος, heteros) implies a distinction from Jesus, yet they share a common fate. Historically, crucifixion was a common Roman method of execution for criminals and rebels, emphasizing the gravity of the situation. The inclusion of "two others" highlights the fulfillment of prophecy, as Isaiah 53:12 foretells that the Messiah would be "numbered with the transgressors."

who were criminals
The term "criminals" (κακοῦργος, kakourgos) in Greek refers to those who commit evil deeds or are lawbreakers. This underscores the stark contrast between Jesus, who was sinless, and those who were justly condemned. Theologically, this juxtaposition serves to highlight the innocence of Christ and His willingness to be associated with sinners, embodying the essence of His redemptive mission.

were led away
The phrase "were led away" (ἀπάγω, apagō) suggests a passive submission to the events unfolding. This reflects the Roman practice of leading condemned individuals to the place of execution, often through public streets as a form of humiliation. It also mirrors the prophetic imagery of the Suffering Servant in Isaiah 53:7, who "was led like a lamb to the slaughter."

to be executed
The act of execution, specifically crucifixion, was a brutal and public form of capital punishment reserved for the most heinous offenders. The Greek term used here (ἀναιρέω, anaireō) conveys the idea of taking away life. Historically, this method was intended to serve as a deterrent and a display of Roman authority. For Jesus, this execution was not just a physical death but a spiritual sacrifice, fulfilling His role as the Lamb of God.

with Him
The phrase "with Him" (σὺν αὐτῷ, syn autō) signifies the shared experience of crucifixion between Jesus and the criminals. This association fulfills the prophecy of being "numbered with the transgressors" and emphasizes the inclusivity of Christ's sacrifice. It serves as a profound reminder that Jesus' mission was to offer salvation to all, regardless of their past, and to bring hope even in the darkest circumstances.

When they came
This phrase marks the culmination of Jesus' journey to the cross, a journey that began with His arrest and trial. The Greek word used here, "ἦλθον" (ēlthon), signifies a deliberate arrival, underscoring the fulfillment of divine prophecy and purpose. This moment is not accidental but divinely orchestrated, reminding us of God's sovereign plan in the redemption of humanity.

to the place
The Greek term "τόπος" (topos) indicates a specific location, emphasizing the historical reality of the crucifixion. This was not a mythical event but a real occurrence in a real place, grounding the Christian faith in historical fact. It serves as a reminder that our faith is based on tangible events that took place in history.

called The Skull
The name "The Skull," or "Golgotha" in Aramaic, is significant both geographically and symbolically. Archaeological evidence suggests this was a well-known execution site outside Jerusalem. The imagery of a skull evokes death, yet it is here that the victory over death is won. This paradox highlights the transformative power of the cross, where death is defeated by the death of Christ.

they crucified Him
The act of crucifixion, "σταυρόω" (stauroō) in Greek, was a brutal Roman execution method reserved for the worst criminals. This underscores the depth of Christ's humiliation and suffering. Yet, it is through this suffering that salvation is accomplished. Theologically, this act fulfills Old Testament prophecies, such as Isaiah 53, which foretold the suffering servant who would bear the sins of many.

there
The word "there" emphasizes the specific location of the crucifixion, reinforcing the historical and geographical context. It also signifies the centrality of the cross in Christian theology. The cross is the focal point of God's redemptive work, where justice and mercy meet.

along with the criminals
The presence of criminals, "κακοῦργοι" (kakourgoi) in Greek, highlights the innocence of Jesus contrasted with the guilt of those around Him. This fulfills the prophecy of Isaiah 53:12, which states that the Messiah would be "numbered with the transgressors." It also illustrates the inclusivity of Christ's sacrifice, offered for all, regardless of their past.

one on His right and the other on His left
This detail emphasizes the fulfillment of Jesus' earlier words in Mark 10:37-40, where He speaks of those who will be on His right and left in His glory. Ironically, His glory is revealed in His suffering. The positioning of the criminals also symbolizes the choice every person faces: to accept or reject the salvation offered through Christ. The two criminals represent humanity's response to Jesus, one accepting and the other rejecting Him.

Then Jesus said
This phrase marks a pivotal moment in the crucifixion narrative. The Greek word for "said" is "εἶπεν" (eipen), indicating a definitive and authoritative statement. Jesus, even in His suffering, takes the initiative to speak words of profound significance. Historically, this moment is set against the backdrop of Roman crucifixion, a brutal method of execution designed to maximize suffering and humiliation. Yet, Jesus' response is not one of anger or despair but of compassion and intercession.

Father
The use of "Father" here is deeply relational and intimate. The Greek word "Πατήρ" (Pater) reflects Jesus' unique relationship with God, emphasizing His divine sonship and trust in the Father's will. This invocation of "Father" is consistent with Jesus' teachings throughout the Gospels, where He often refers to God as "Father," highlighting a personal and loving relationship. In the context of the crucifixion, it underscores Jesus' submission to the Father's plan of redemption.

forgive them
The Greek word for "forgive" is "ἄφες" (aphes), which means to release or let go. This plea for forgiveness is remarkable, considering the circumstances. Jesus is asking for the pardon of those who are actively participating in His execution. This reflects the core of Christian teaching on forgiveness and grace, where love triumphs over judgment. Historically, this moment fulfills prophetic scriptures, such as Isaiah 53:12, which speaks of the Messiah making intercession for transgressors.

for they do not know
The phrase "do not know" comes from the Greek "οἴδασιν" (oidasin), meaning to be unaware or ignorant. Jesus acknowledges the ignorance of His executioners, who do not fully grasp the magnitude of their actions or the identity of the One they are crucifying. This echoes the theme of spiritual blindness found throughout the Gospels, where people fail to recognize Jesus as the Messiah due to their hardened hearts or lack of understanding.

what they are doing
This phrase highlights the actions of the Roman soldiers and Jewish leaders who orchestrated Jesus' crucifixion. The Greek "ποιοῦσιν" (poiousin) indicates ongoing action, suggesting that their deeds are part of a larger, unfolding divine plan. In a broader scriptural context, this moment is a fulfillment of God's redemptive purpose, where even the actions of those opposed to Jesus are used to bring about salvation for humanity.

The people stood watching
This phrase captures the scene of the crucifixion, where a crowd has gathered to witness the events unfolding. The Greek word for "stood" (ἱστάναι, histanai) implies a stationary position, suggesting that the people were not just passing by but were intentionally observing. This reflects the human tendency to be drawn to significant events, even in their most tragic forms. Historically, public executions were communal events, and the presence of the crowd highlights the public nature of Jesus' crucifixion. Theologically, this scene fulfills the prophecy of Isaiah 53:3, where the Messiah is described as "despised and rejected by men."

and the rulers sneered at Him
The term "sneered" (ἐξεμυκτήριζον, exemukterizon) is a strong word indicating mockery and derision. The rulers, likely members of the Sanhedrin or other Jewish leaders, are expressing contempt. This reflects Psalm 22:7, where the suffering servant is mocked by those around him. The rulers' sneering is not just a personal attack but a rejection of Jesus' messianic claims. In a broader sense, it represents the spiritual blindness and hardness of heart that can accompany positions of power and authority.

saying, 'He saved others; let Him save Himself
This statement is laden with irony. The rulers acknowledge Jesus' ability to save others, likely referring to His miracles and acts of healing, yet they challenge Him to save Himself. The Greek word for "save" (σῴζω, sōzō) means to rescue or deliver. Theologically, this challenge misunderstands the nature of Jesus' mission. His purpose was not to save Himself but to offer Himself as a sacrifice for humanity's sins. This moment underscores the paradox of the cross: through apparent weakness and defeat, Jesus accomplishes the ultimate act of salvation.

if He is the Christ of God, the Chosen One
The title "Christ" (Χριστός, Christos) means "Anointed One" and is equivalent to the Hebrew "Messiah." The rulers' use of "if" (εἰ, ei) introduces doubt and skepticism about Jesus' identity. "The Chosen One" (ὁ ἐκλεκτός, ho eklektos) emphasizes divine selection and favor, echoing passages like Isaiah 42:1, where God speaks of His chosen servant. This phrase encapsulates the central question of Jesus' identity and mission. From a conservative Christian perspective, this moment is pivotal, as it challenges believers to recognize Jesus as the true Messiah, whose kingship is revealed not through earthly power but through sacrificial love.

The soldiers
This phrase refers to the Roman soldiers who were tasked with carrying out the crucifixion. In the Roman Empire, soldiers were often used to maintain order and enforce the law, including executing criminals. These soldiers were likely hardened men, accustomed to violence and death, which may have contributed to their callous behavior towards Jesus. Their actions fulfill the prophecy of Psalm 22:16, "For dogs have surrounded me; a band of evil men has encircled me."

also mocked Him
The act of mocking Jesus was not limited to the soldiers; it was a widespread behavior among those present at the crucifixion, including the religious leaders and the crowd. The Greek word used here, "ἐμπαίζω" (empaizō), means to ridicule or make fun of. This mockery was a fulfillment of the prophecy in Isaiah 53:3, which describes the Messiah as "despised and rejected by men." The soldiers' mockery highlights the depth of human sinfulness and the rejection of God's Son.

and came up
This phrase indicates a deliberate action on the part of the soldiers. They approached Jesus with the intention of mocking Him further. The Greek verb "προσέρχομαι" (proserchomai) suggests an intentional movement towards someone, often with a specific purpose. In this context, it underscores the soldiers' active participation in the humiliation of Jesus, emphasizing the cruelty and disdain with which He was treated.

to offer Him sour wine
Sour wine, or "oxos" in Greek, was a cheap, vinegary wine commonly consumed by soldiers and the lower classes. It was not intended as an act of kindness but rather as a continuation of the mockery. This act fulfills Psalm 69:21, "They gave me poison for food, and for my thirst they gave me sour wine to drink." The offering of sour wine symbolizes the bitterness of the world's rejection of Christ and the fulfillment of Old Testament prophecies concerning the suffering Messiah.

and said
This phrase introduces the speech of the soldiers who are mocking Jesus. The Greek word for "said" is "εἶπον" (eipon), which is a common term used in the New Testament to denote speech. In this context, it highlights the verbal nature of the mockery, emphasizing the cruelty and disdain of the soldiers. Historically, Roman soldiers were known for their harsh treatment of those they considered criminals, and this mockery is consistent with their behavior towards those they crucified.

If You are the King of the Jews
The phrase "King of the Jews" is significant both politically and religiously. The Greek word for "king" is "βασιλεύς" (basileus), which denotes a ruler or sovereign. This title was used mockingly by the soldiers, as they did not believe Jesus was a king in any earthly sense. However, from a theological perspective, this title is profoundly true, as Jesus is the King in a spiritual and eternal sense. The mockery here is laden with irony, as the soldiers unknowingly proclaim a truth that is central to Christian belief.

save Yourself!
The Greek word for "save" is "σῴζω" (sōzō), which means to rescue or deliver. The soldiers' challenge for Jesus to save Himself is a taunt, questioning His power and authority. In the historical context of crucifixion, victims were utterly powerless, and the idea of self-rescue was absurd. However, from a scriptural standpoint, this challenge underscores the sacrificial nature of Jesus' mission. He chose not to save Himself in order to fulfill His purpose of saving humanity. This phrase, therefore, highlights the depth of Jesus' love and commitment to His redemptive mission.

Above Him
The phrase "Above Him" indicates the physical placement of the inscription on the cross. In Roman crucifixions, it was customary to place a sign, known as a "titulus," above the condemned to indicate the crime for which they were being executed. This practice was meant to serve as a public deterrent. The placement "above" signifies not only the literal position but also the spiritual irony that, while Jesus was physically below the sign, He was spiritually above all earthly powers and authorities.

was posted
The act of posting the inscription was carried out by the Roman soldiers under the authority of Pontius Pilate. The Greek word used here, "ἐπιγράφω" (epigrapho), means to inscribe or write upon. This act was not just a mundane task but a fulfillment of divine prophecy, as it publicly declared Jesus' identity, albeit in a mocking manner. Historically, this posting was a legal requirement, yet it inadvertently proclaimed a profound truth about Jesus' kingship.

an inscription
The "inscription" refers to the written charge against Jesus. In the original Greek, the word "ἐπιγραφή" (epigraphē) is used, which denotes a formal written notice. This inscription was written in three languages: Hebrew, Latin, and Greek (as noted in John 19:20), ensuring that all who passed by could read it. This trilingual inscription highlights the universal significance of Jesus' kingship, transcending cultural and linguistic barriers.

THIS IS THE KING OF THE JEWS
This phrase, written in capital letters for emphasis, was intended as a charge of sedition against Jesus, suggesting He claimed to be a political king in opposition to Roman rule. However, from a theological perspective, it is a profound declaration of truth. The title "King of the Jews" is deeply rooted in Old Testament prophecy, pointing to the Messiah, the promised descendant of David who would reign eternally (2 Samuel 7:12-16, Isaiah 9:6-7). The irony is that while Pilate and the Jewish leaders saw this as a mockery, it was, in fact, a divine proclamation of Jesus' true identity and mission. Historically, this title was a point of contention, as the Jewish leaders rejected Jesus' claim to messiahship, yet it was precisely this claim that fulfilled God's redemptive plan for humanity.

One of the criminals
This phrase introduces us to the two criminals crucified alongside Jesus. The Greek word used here is "κακούργων" (kakourgōn), which means "evildoer" or "criminal." Historically, crucifixion was a Roman method of execution reserved for the most heinous offenders, indicating the severity of their crimes. This setting emphasizes the stark contrast between the innocence of Jesus and the guilt of those around Him.

who hung there
The act of hanging on a cross was a brutal form of execution, designed to maximize suffering and humiliation. The Greek word "κρεμάμενος" (kremamenos) implies being suspended, which in the context of crucifixion, was a public display meant to deter others from similar crimes. This phrase underscores the physical and emotional agony endured by those crucified.

heaped abuse on Him
The Greek word "ἐβλασφήμει" (eblasphēmei) is used here, meaning to blaspheme or speak evil against. This indicates not just verbal insult but a deeper spiritual offense, as blasphemy involves speaking irreverently about God or sacred things. The criminal's words reflect a heart hardened against recognizing Jesus' divine nature and mission.

'Are You not the Christ?'
This rhetorical question challenges Jesus' identity as the Messiah. The term "Christ" comes from the Greek "Χριστός" (Christos), meaning "Anointed One," equivalent to the Hebrew "Messiah." The criminal's question is laden with sarcasm and disbelief, reflecting a common misunderstanding of the Messiah's role as a political liberator rather than a spiritual savior.

he said
This simple phrase indicates direct speech, drawing attention to the personal nature of the interaction. It highlights the criminal's audacity in addressing Jesus, even in his own suffering, and sets the stage for the contrasting responses of the two criminals.

'Save Yourself and us!'
The demand for salvation here is both literal and ironic. The Greek word "σῶσον" (sōson) means "save" or "rescue." The criminal seeks immediate physical deliverance, missing the deeper spiritual salvation Jesus offers. This plea reflects a common human desire for temporal relief over eternal redemption, highlighting the misunderstanding of Jesus' mission to save humanity from sin rather than merely from earthly suffering.

But the other one
This phrase refers to one of the criminals crucified alongside Jesus. In the context of the crucifixion, two criminals were executed with Jesus, one on His right and the other on His left. The "other one" here is the criminal who responds differently than his counterpart. The Greek word for "other" is "heteros," which implies a difference in kind or nature. This sets the stage for a contrast between the two criminals, highlighting the divergent responses to Jesus' presence and the unfolding events.

rebuked him
The Greek word for "rebuked" is "epitimaō," which means to admonish or charge sharply. This word choice indicates a strong disapproval and correction. The criminal's rebuke is significant because it shows a recognition of wrongdoing and a call to accountability. In the context of the crucifixion, this rebuke serves as a moral and spiritual awakening, contrasting with the other criminal's mockery.

saying
The use of "saying" introduces the direct speech of the criminal. In the narrative, this word marks a transition from action to dialogue, emphasizing the importance of the spoken words that follow. The Greek word "legō" is used here, which is a common term for speaking or saying, but in this context, it underscores the weight and significance of the message being conveyed.

Do you not even fear God
This rhetorical question challenges the other criminal's lack of reverence and awe for God. The Greek word for "fear" is "phobeō," which can mean both fear and reverence. In a biblical context, fearing God is often associated with wisdom and understanding (Proverbs 9:10). The question implies that a proper fear of God should lead to humility and repentance, especially in the face of death and judgment.

since you are under the same judgment?
The phrase "under the same judgment" refers to the shared fate of the two criminals and Jesus, all condemned to crucifixion. The Greek word for "judgment" is "krima," which denotes a legal decision or sentence. This highlights the irony and gravity of the situation: despite being in the same dire circumstances, the other criminal fails to recognize the opportunity for repentance and salvation. The phrase serves as a reminder of the universal nature of sin and the need for redemption, which is available even in the final moments of life.

We are punished justly
This phrase reflects the acknowledgment of guilt and acceptance of the consequences of one's actions. In the Greek, the word for "justly" (δικαίως, dikaiōs) implies righteousness and fairness. The criminal on the cross recognizes that their punishment is deserved, aligning with the biblical principle of justice. This admission is significant in the context of repentance, as it shows a heart that is contrite and aware of its own sinfulness, a key theme throughout Scripture.

for we are receiving what our actions deserve
The phrase underscores the concept of retributive justice, where actions have corresponding consequences. The Greek word for "actions" (πράσσω, prassō) refers to deeds or practices, emphasizing the idea that their current suffering is a direct result of their past behavior. This acknowledgment is crucial in the biblical narrative, as it highlights the importance of personal responsibility and the moral order established by God.

But this man
The contrast introduced by "But" (δέ, de) is significant, drawing a clear distinction between the criminals and Jesus. The phrase "this man" (οὗτος, houtos) is used to refer to Jesus with a sense of respect and recognition of His innocence. This distinction is pivotal in the Gospel narrative, as it sets the stage for the recognition of Jesus' righteousness and the injustice of His crucifixion.

has done nothing wrong
The declaration of Jesus' innocence is central to the Gospel message. The Greek word for "wrong" (ἄτοπος, atopos) means out of place or improper, indicating that Jesus' actions were blameless. This acknowledgment by the criminal is profound, as it comes from someone who is himself condemned, yet he perceives the purity and sinlessness of Christ. This recognition is a testament to Jesus' divine nature and the fulfillment of His role as the spotless Lamb of God, who takes away the sin of the world.

Then he said
This phrase introduces the words of one of the criminals crucified alongside Jesus. The Greek word used here is "εἶπεν" (eipen), which is a common term for "said" or "spoke." It indicates a direct speech, highlighting the personal and immediate nature of the communication. In the context of the crucifixion, this moment is significant as it captures a rare instance of dialogue amidst the suffering and chaos of the scene. The criminal's words are a direct appeal, showing a moment of introspection and recognition of Jesus' identity.

Jesus
The name "Jesus" is derived from the Hebrew "Yeshua," meaning "Yahweh is salvation." This name is central to Christian belief, encapsulating the mission and identity of Christ as the Savior. In this context, the criminal's use of Jesus' name is a personal address, acknowledging Him not just as a fellow sufferer but as someone with the authority and power to grant salvation. It reflects a moment of faith and recognition of Jesus' divine role, even in the midst of His own suffering.

remember me
The phrase "remember me" is a plea for mercy and acknowledgment. In the biblical context, to be remembered by God is to be favored and blessed. The Greek word "μνήσθητί" (mnēsthēti) implies more than just recollection; it suggests an active consideration and care. This request is profound, as it demonstrates the criminal's belief in Jesus' ability to transcend death and His authority in the coming kingdom. It is a humble appeal for grace and inclusion in the eternal life that Jesus offers.

when You come
This phrase indicates an expectation of a future event. The Greek "ὅταν ἔλθῃς" (hotan elthēs) suggests a certainty about Jesus' return or arrival in His kingdom. It reflects the eschatological hope present in early Christian belief, where Jesus' second coming is anticipated as a time of judgment and fulfillment of God's promises. The criminal's words show a remarkable understanding of Jesus' messianic role and the future establishment of His reign.

into Your kingdom
The concept of "Your kingdom" refers to the reign of God, which Jesus proclaimed throughout His ministry. The Greek "εἰς τὴν βασιλείαν σου" (eis tēn basileian sou) speaks to the divine rule and the ultimate realization of God's sovereign plan. In the context of Luke's Gospel, the kingdom of God is both a present reality and a future hope. The criminal's request to be remembered in this kingdom underscores his faith in Jesus' kingship and the transformative power of His rule. It is a testament to the belief that, despite the present suffering, there is a promised future where justice, peace, and salvation prevail.

And Jesus said to him
This phrase highlights the direct communication between Jesus and the repentant thief on the cross. The Greek verb "said" (εἶπεν, eipen) indicates a definitive and authoritative statement. In the context of the crucifixion, Jesus' words carry profound significance, demonstrating His divine authority even in His suffering. Historically, this moment underscores the personal nature of salvation, as Jesus addresses the individual directly, offering hope and assurance.

Truly I tell you
The word "Truly" (ἀμήν, amēn) is a transliteration from Hebrew, meaning "certainly" or "so be it." It is used by Jesus to emphasize the truth and reliability of His statement. In the Gospels, Jesus often uses "Truly" to introduce important teachings or promises, underscoring His role as the ultimate truth-bearer. This phrase assures the listener of the certainty of what follows, highlighting the trustworthiness of Jesus' promise.

today
The term "today" (σήμερον, sēmeron) indicates immediacy and urgency. In the context of first-century Jewish understanding, the concept of time was often linked to the fulfillment of God's promises. By using "today," Jesus assures the thief that the promise of being with Him in Paradise is not a distant future event but an immediate reality. This reflects the immediacy of salvation and the transformative power of faith in Christ.

you will be
This phrase signifies a future certainty. The Greek verb "will be" (ἔσῃ, esē) is in the future tense, indicating a promise that is assured. It reflects the assurance of salvation and eternal life for those who believe in Jesus. Theologically, it emphasizes the hope and certainty that believers have in Christ, affirming that faith in Him leads to a secure future.

with Me
The phrase "with Me" emphasizes the personal relationship between the believer and Christ. The preposition "with" (μετ᾽, met) indicates close association and fellowship. In the context of the crucifixion, it highlights the promise of eternal communion with Jesus. This reflects the Christian hope of being in the presence of the Lord, underscoring the relational aspect of salvation.

in Paradise
The term "Paradise" (παραδείσῳ, paradeisō) is derived from a Persian word meaning "garden" or "park," often used in Jewish literature to describe the abode of the righteous after death. In the New Testament, it is synonymous with heaven or the presence of God. This promise of being in Paradise assures the repentant thief of eternal rest and joy in the presence of God. Historically, it reflects the Jewish expectation of a restored Eden, a place of peace and fellowship with God, fulfilled through Jesus Christ.

It was now about the sixth hour
The "sixth hour" in Jewish timekeeping corresponds to noon, the middle of the day when the sun is at its zenith. This time reference is significant because it marks the beginning of an extraordinary event. In the context of the crucifixion, this moment underscores the gravity of the situation. The sixth hour, a time usually associated with light and clarity, becomes a moment of profound darkness, symbolizing the weight of sin and the judgment being borne by Christ. The Greek word for "hour" (ὥρα, hōra) can also imply a divinely appointed time, suggesting that this was a moment foreordained by God in His redemptive plan.

and darkness came over all the land
The "darkness" that envelops the land is a supernatural event, not merely a natural eclipse or weather phenomenon. In the Bible, darkness often symbolizes judgment or the presence of God in a profound way, as seen in the plagues of Egypt (Exodus 10:21-23) and the prophetic writings (Amos 8:9). The Greek word for "darkness" (σκότος, skotos) conveys a deep obscurity, both physical and spiritual. This darkness signifies the judgment of God upon sin, as Jesus, the sinless Lamb of God, takes upon Himself the sins of the world. It also reflects the spiritual blindness of those who reject Christ, highlighting the contrast between the Light of the World and the darkness of sin.

until the ninth hour
The "ninth hour" corresponds to 3 PM, marking a three-hour period of darkness. This duration is significant, as it encompasses the time of Jesus' greatest suffering on the cross. The ninth hour is traditionally the time of the evening sacrifice in the Temple, drawing a parallel between Jesus' sacrifice and the sacrificial system of the Old Covenant. The Greek word for "ninth" (ἔνατος, enatos) emphasizes completion, as this period concludes with Jesus' declaration, "It is finished" (John 19:30). This moment signifies the fulfillment of prophecy and the completion of the atoning work of Christ, offering redemption and reconciliation to humanity.

The sun was darkened
This phrase captures a supernatural event that occurred during the crucifixion of Jesus. The Greek word for "darkened" is "σκοτίζω" (skotizo), which means to obscure or cover with darkness. This darkness is not merely a natural eclipse but a divine act symbolizing the judgment and sorrow of creation at the death of the Son of God. Historically, this event is significant as it aligns with the prophetic imagery found in the Old Testament, such as Amos 8:9, where God declares He will make the sun go down at noon. This darkness signifies the weight of sin being placed upon Jesus, the Light of the World, as He bears the sins of humanity.

and the veil of the temple
The "veil" refers to the curtain in the Jerusalem temple that separated the Holy of Holies—the most sacred area where God's presence dwelt—from the rest of the temple where the priests and people could go. The Greek word for "veil" is "καταπέτασμα" (katapetasma), which denotes a barrier or partition. This veil was a constant reminder of the separation between a holy God and sinful humanity. Its presence in the temple was a significant part of Jewish worship and religious life, symbolizing the inaccessibility of God due to sin.

was torn down the middle
The tearing of the veil is a profound event, rich with theological significance. The Greek word for "torn" is "σχίζω" (schizo), meaning to split or divide. This act of tearing from top to bottom, as described in the parallel accounts in Matthew 27:51 and Mark 15:38, indicates that it was done by God Himself, not by human hands. The tearing of the veil signifies the removal of the barrier between God and humanity, made possible through the atoning death of Jesus Christ. It symbolizes the new covenant, where believers now have direct access to God through Jesus, the ultimate High Priest. This event fulfills the prophecy and typology of the Old Testament sacrificial system, pointing to the complete and sufficient sacrifice of Christ for the sins of the world. Theologically, it marks the end of the old covenant and the beginning of a new era of grace and reconciliation with God.

Then Jesus called out in a loud voice
This phrase captures the intensity and significance of Jesus' final moments on the cross. The Greek word for "called out" is "φωνέω" (phonéō), which implies a strong, audible cry. This was not a whisper or a quiet resignation but a deliberate and powerful declaration. Historically, crucifixion was a torturous method of execution, and victims often succumbed to exhaustion and asphyxiation. That Jesus could cry out loudly at this point underscores His divine strength and the importance of His proclamation. It signifies the culmination of His earthly mission and the fulfillment of prophecy.

Father
The use of "Father" here is deeply personal and intimate, reflecting the unique relationship between Jesus and God. The Greek word "πατήρ" (patēr) is a term of endearment and respect, emphasizing Jesus' trust and submission to God's will. This invocation of "Father" is consistent with Jesus' teachings throughout the Gospels, where He often referred to God as His Father, highlighting the familial bond and the love that underpins the Trinity. It also serves as a model for believers, encouraging them to approach God with the same intimacy and trust.

into Your hands
This phrase signifies trust and surrender. The imagery of "hands" in Scripture often denotes power, protection, and care. In the Hebrew tradition, the "hands" of God are seen as a place of safety and refuge. By committing His spirit into God's hands, Jesus is expressing His complete confidence in the Father's plan and His willingness to entrust His life and mission to God's sovereign care. This act of surrender is a powerful example for believers, illustrating the peace and assurance that comes from placing one's life in God's hands.

I commit My Spirit
The word "commit" comes from the Greek "παρατίθημι" (paratithēmi), meaning to entrust or deposit. This is a deliberate act of placing something valuable into the care of another. Jesus' use of "My Spirit" indicates His conscious and voluntary offering of His life. It echoes Psalm 31:5, a prayer of trust in God, which would have been familiar to His Jewish audience. This declaration is not one of defeat but of victory, as Jesus willingly lays down His life, knowing that His mission is accomplished and that He will be resurrected.

And when He had said this
This phrase marks the transition from Jesus' earthly ministry to the completion of His sacrificial work on the cross. It indicates that His final words were not just a conclusion but a fulfillment of His purpose. The Gospel of Luke, known for its detailed and compassionate portrayal of Jesus, emphasizes the significance of His last words as a testament to His obedience and love.

He breathed His last
The act of breathing one's last breath is a poignant moment, signifying the end of physical life. In the Greek, "ἐκπνέω" (ekpneō) is used, meaning to expire or to breathe out. This moment is both somber and triumphant, as it marks the completion of Jesus' redemptive work. Historically, this was the moment when the veil in the temple was torn, symbolizing the new access to God made possible through Jesus' sacrifice. For believers, this moment is a reminder of the depth of Christ's love and the hope of eternal life through His death and resurrection.

When the centurion saw
The centurion, a Roman officer commanding a hundred soldiers, represents the occupying force in Judea. His presence at the crucifixion underscores the Roman authority over the region. The Greek word for "saw" (εἶδεν, eiden) implies more than just physical sight; it suggests perception and understanding. This moment marks a significant turning point, as a Gentile recognizes the divine nature of the events unfolding before him. Historically, centurions were known for their discipline and loyalty to Rome, making his acknowledgment of Jesus' righteousness all the more profound.

what had happened
This phrase refers to the supernatural events surrounding Jesus' death, including the darkness over the land and the tearing of the temple veil. These occurrences were not only physical phenomena but also carried deep spiritual significance. The darkness symbolized the judgment of sin, while the tearing of the veil represented the new access to God through Jesus' sacrifice. The centurion's recognition of these events suggests an awareness of their divine origin, which would have been startling to a Roman accustomed to polytheistic beliefs.

he glorified God
The act of glorifying God (ἐδόξαζεν τὸν Θεόν, edoxazen ton Theon) indicates a profound acknowledgment of God's presence and power. For a Roman centurion to glorify the God of Israel is a remarkable testament to the impact of Jesus' death. This moment reflects the fulfillment of Jesus' mission to draw all people to Himself, transcending cultural and religious barriers. The centurion's response is an early indication of the Gospel's reach beyond the Jewish community, foreshadowing the spread of Christianity throughout the Roman Empire.

saying, 'Surely this was a righteous man.'
The centurion's declaration (Ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν, Ontōs ho anthrōpos houtos dikaios ēn) is a powerful affirmation of Jesus' innocence and moral integrity. The term "righteous" (δίκαιος, dikaios) in the Greek context conveys a sense of justice and adherence to divine law. This acknowledgment from a Roman officer, who would have been familiar with the legal proceedings leading to crucifixion, serves as a divine vindication of Jesus' character. It highlights the injustice of His execution and points to His role as the sinless sacrifice for humanity's redemption.

And when all the people
This phrase indicates the presence of a large crowd, encompassing a diverse group of individuals who had come to witness the crucifixion. The Greek word for "people" here is "ὄχλος" (ochlos), often used in the Gospels to describe a multitude or crowd. This suggests that the event was not only significant but also public, drawing the attention of many. Historically, crucifixions were public spectacles meant to serve as a deterrent, and the presence of "all the people" underscores the widespread impact of Jesus' death.

who had gathered for this spectacle
The term "spectacle" is translated from the Greek word "θεωρία" (theoria), which implies an event observed with interest or curiosity. This highlights the crucifixion as a moment of intense public interest, not merely a judicial execution but a dramatic event that captured the attention of those present. The use of "spectacle" suggests a scene that was both shocking and significant, drawing people to witness something extraordinary. In a historical context, Roman crucifixions were designed to be humiliating and serve as a warning, yet this particular event carried deeper spiritual implications.

saw what had happened
The act of seeing here is more than just physical observation; it implies understanding and realization. The Greek word "θεωρέω" (theoreo) is used, which can mean to look at with attention or to perceive. This suggests that the crowd not only witnessed the physical events but also began to grasp the gravity of what had occurred. The crucifixion of Jesus was not just another execution; it was a pivotal moment in history, fulfilling prophecies and altering the course of human redemption.

they returned home
This phrase indicates a transition from the public spectacle back to personal reflection. The act of returning home signifies a movement from the communal experience of witnessing the crucifixion to individual contemplation. It suggests that the event left a lasting impression on those who saw it, prompting them to carry the weight of what they had witnessed back into their personal lives. Historically, this reflects the impact of Jesus' death on the broader community, as people began to process the significance of the events they had just observed.

beating their breasts
This expression of grief and remorse is a physical manifestation of deep emotional turmoil. The Greek word "τύπτω" (typto) means to strike or beat, and in this context, it is a gesture of mourning or repentance. In Jewish culture, beating one's breast was a sign of contrition and sorrow, often associated with lamentation. This reaction from the crowd indicates a profound sense of loss and recognition of the injustice that had occurred. It reflects the beginning of a transformative realization among the people, as they grappled with the implications of Jesus' crucifixion and its impact on their understanding of righteousness and divine justice.

But all those who knew Him
This phrase indicates a group of individuals who had a personal relationship with Jesus. The Greek word for "knew" is "γινώσκω" (ginōskō), which implies an intimate, experiential knowledge rather than mere acquaintance. This suggests that those present were not just casual followers but had a deep understanding and connection with Jesus' teachings and mission. Historically, this group would have included the disciples and other close followers who had witnessed His miracles and heard His teachings firsthand.

including the women
The mention of women is significant, as it highlights their important role in Jesus' ministry. In the cultural context of the time, women were often marginalized, yet the Gospels consistently show them as faithful followers of Christ. The Greek word "γυνή" (gynē) is used here, emphasizing their identity and presence. These women, such as Mary Magdalene and Mary the mother of James, were integral to the early Christian community, demonstrating the inclusive nature of Jesus' ministry.

who had followed Him from Galilee
This phrase underscores the commitment and dedication of Jesus' followers. The Greek word "ἀκολουθέω" (akoloutheō) means to follow or accompany, indicating a continuous and devoted journey with Jesus. Galilee was the region where Jesus began His ministry, and these followers had been with Him from the start, witnessing His teachings and miracles. This historical context shows their unwavering loyalty and faith, even in the face of His crucifixion.

stood at a distance
The Greek word "μακρόθεν" (makrothen) means from afar or at a distance. This physical separation could symbolize the emotional and spiritual distance they felt during this moment of despair and confusion. Despite their proximity, they were unable to intervene, reflecting the fulfillment of prophecy and the necessity of Jesus' sacrifice. This distance also highlights their helplessness and the gravity of the situation, as they watched the culmination of Jesus' earthly ministry.

watching these things
The Greek word "θεωρέω" (theōreō) means to observe or behold, suggesting a deep, contemplative witnessing of the events. This was not a passive observation but an active engagement with the unfolding of God's redemptive plan. The followers were witnessing the fulfillment of prophecies and the pivotal moment of salvation history. Their watching signifies a transition from despair to hope, as they would soon understand the significance of the resurrection and the birth of the Church.

Now there was a Council member named Joseph
The introduction of Joseph in this verse is significant. The Greek name "Ἰωσήφ" (Iōsēph) is rooted in Hebrew, meaning "He will add" or "Jehovah has added." Joseph of Arimathea is introduced as a member of the Sanhedrin, the Jewish ruling council. This detail is crucial because it highlights the diversity of thought within the council, which was predominantly against Jesus. Joseph's presence indicates that not all Jewish leaders were opposed to Jesus, and it underscores the fulfillment of prophecy that Jesus would be buried with the rich (Isaiah 53:9). Historically, the Sanhedrin was a powerful body, and Joseph's membership suggests he was a man of influence and respect.

a good and righteous man
The description of Joseph as "good and righteous" is noteworthy. The Greek words "ἀγαθός" (agathos) and "δίκαιος" (dikaios) convey moral integrity and justice. In a biblical context, righteousness is often associated with living in accordance with God's will. Joseph's character is highlighted to show that he was not complicit in the actions against Jesus. This distinction is important because it sets Joseph apart from the other council members who condemned Jesus. His righteousness aligns him with God's purposes, and it is a reminder that God often uses individuals of integrity to fulfill His plans.

who had not consented to their decision and action
This phrase reveals Joseph's dissent from the Sanhedrin's decision to condemn Jesus. The Greek word "συγκατατίθεμαι" (sugkatatithemai) means to agree or consent. Joseph's non-consent is significant because it demonstrates his courage and conviction. In a historical context, opposing the majority decision of the Sanhedrin would have been risky, potentially leading to social and political repercussions. Joseph's stance is a testament to his faith and moral courage, serving as an example for believers to stand firm in their convictions, even when it is unpopular or dangerous.

He was from Arimathea
Arimathea is identified as Joseph's place of origin. The exact location of Arimathea is uncertain, but it is traditionally associated with Ramathaim-Zophim in the hill country of Ephraim. This geographical detail situates Joseph within the broader narrative of Israel's history and geography. It also emphasizes that Joseph was not a resident of Jerusalem, suggesting that his actions were motivated by genuine faith rather than political or social gain. The mention of Arimathea connects Joseph to the land and heritage of Israel, reinforcing the fulfillment of God's promises through Jesus.

a town of Judea
The specification of Judea situates Arimathea within the southern region of ancient Israel. Judea was a significant area during Jesus' time, encompassing Jerusalem and the surrounding regions. This detail underscores the historical and cultural context of the narrative. Judea was under Roman occupation, and the Jewish people were longing for a Messiah to deliver them. Joseph's actions in this region highlight the tension between Jewish expectations and the reality of Jesus' mission. It also serves as a reminder of the broader political and social dynamics at play during the events of Jesus' crucifixion and burial.

and he was waiting for the kingdom of God
Joseph's anticipation of the "kingdom of God" is a profound statement of faith. The Greek word "βασιλεία" (basileia) refers to a realm or dominion, and in a biblical sense, it signifies God's sovereign rule. Joseph's expectation of God's kingdom indicates his belief in the messianic promises and the hope of divine intervention in history. This phrase connects Joseph to the broader theme of the Gospels, which proclaim the coming of God's kingdom through Jesus Christ. Joseph's hope is an inspiration for believers to live with an eternal perspective, trusting in God's ultimate plan and purpose.

He had not consented
The phrase "He had not consented" indicates a deliberate choice and moral stance. The Greek word used here is "sunkatatithemi," which means to agree with or to give approval. Joseph of Arimathea, a member of the Sanhedrin, did not agree with the council's decision to condemn Jesus. This highlights his courage and integrity, as he stood against the majority. In a historical context, this dissent would have been significant, as the Sanhedrin was a powerful body, and opposing it could have led to personal and social repercussions.

to their decision and action
The "decision and action" refers to the Sanhedrin's plot to arrest and crucify Jesus. The Greek word for "decision" is "boule," meaning counsel or purpose, and "action" is "praxis," meaning deed or practice. Joseph's non-consent underscores his righteousness and his alignment with God's will rather than human schemes. This phrase also reflects the tension between divine justice and human injustice, a recurring theme in the Gospels.

He was from Arimathea
"Arimathea" is identified as Joseph's hometown. While its exact location is uncertain, it is traditionally associated with Ramathaim-Zophim in the hill country of Ephraim. This detail roots Joseph in a specific cultural and geographical context, emphasizing his Jewish heritage and connection to the land of Israel. It also serves to authenticate the Gospel account by providing a tangible link to a real place.

a city of the Jews
This phrase emphasizes Joseph's identity as a Jew and his connection to the Jewish people. It situates the narrative within the broader context of Jewish history and tradition. The mention of "a city of the Jews" also highlights the fulfillment of Jewish prophecy and the continuity of God's covenant with Israel, even as the Gospel message begins to reach beyond Jewish boundaries.

and he was waiting for the kingdom of God
The phrase "waiting for the kingdom of God" reveals Joseph's spiritual posture and hope. The Greek word "prosdechomai" means to look forward to or to expect. This expectation reflects a deep faith in God's promises and a longing for the messianic age. Joseph's anticipation of the kingdom aligns him with other devout figures in the Gospel, such as Simeon and Anna, who also awaited God's redemption. This phrase encapsulates the Christian hope for the ultimate realization of God's reign, a hope that transcends earthly circumstances and invites believers to live in light of eternity.

went to Pilate
This phrase indicates a bold and courageous action taken by Joseph of Arimathea. In the historical context, Pilate was the Roman governor, a figure of significant authority and power. Approaching Pilate required a certain level of bravery, especially considering the political tension surrounding Jesus' crucifixion. The Greek word used here for "went" (προσελθών, proselthōn) implies a deliberate and purposeful approach. Joseph's action demonstrates his commitment and devotion to Jesus, even in the face of potential personal risk. This act of courage is a testament to his faith and respect for Jesus, highlighting the importance of standing firm in one's beliefs despite external pressures.

and asked for the body of Jesus
The request for Jesus' body is significant both legally and culturally. Under Roman law, the bodies of crucified criminals were often left unburied as a deterrent to others. However, Joseph's request shows his desire to honor Jesus with a proper burial, adhering to Jewish customs that required burial before sundown, especially before the Sabbath. The Greek word for "asked" (ᾐτήσατο, ēitēsato) suggests a formal request, indicating Joseph's status and influence, which he uses to fulfill a righteous purpose. This act of asking for Jesus' body is a profound expression of love and respect, ensuring that Jesus is treated with dignity even in death. It also fulfills the prophecy in Isaiah 53:9, which speaks of the Messiah being with a rich man in his death, as Joseph was a wealthy man. This moment underscores the fulfillment of Scripture and the divine orchestration of events surrounding Jesus' death and burial.

Then he took it down
This phrase refers to Joseph of Arimathea, a member of the Jewish council who had not consented to their decision to crucify Jesus. The act of taking Jesus' body down from the cross was a significant and courageous one, as it demonstrated Joseph's devotion and respect for Jesus, even in the face of potential backlash from his peers. The Greek word for "took" (καθελών) implies a careful and deliberate action, highlighting Joseph's reverence and the fulfillment of Jewish burial customs.

wrapped it in a linen cloth
The use of a linen cloth for burial was customary in Jewish tradition, signifying purity and respect for the deceased. The Greek word for "wrapped" (ἐνετύλιξεν) suggests a tender and respectful handling of Jesus' body. Linen, being a fine and costly material, indicates the honor and dignity Joseph afforded to Jesus, despite His crucifixion as a criminal. This act also fulfills the prophecy of Isaiah 53:9, which speaks of the Messiah being with the rich in His death.

and placed it in a tomb
The act of placing Jesus in a tomb was a fulfillment of Jewish burial practices, which involved laying the body in a rock-hewn tomb. The Greek word for "placed" (ἔθηκεν) conveys a sense of careful placement, underscoring the respect and care Joseph showed. This tomb was not a common grave but a place of honor, reflecting Joseph's belief in Jesus' significance.

cut into the rock
Tombs cut into rock were typically reserved for the wealthy, indicating Joseph's status and the honor he bestowed upon Jesus. The Greek word for "cut" (λαξευτὸν) implies a labor-intensive process, suggesting that this was a prepared and intentional resting place. This detail aligns with the prophecy in Isaiah 53:9, emphasizing the divine orchestration of events surrounding Jesus' death and burial.

where no one had yet been laid
This phrase highlights the purity and uniqueness of the tomb, as it had not been used before. The Greek word for "laid" (κείμενος) indicates a resting place, and the fact that no one had been laid there before underscores the special nature of Jesus' burial. This detail fulfills the prophecy of a new tomb, signifying that Jesus' death and resurrection were unprecedented events in history.

It was Preparation Day
The phrase "Preparation Day" refers to the day before the Sabbath, which is Friday. In Jewish tradition, this day was dedicated to preparing for the Sabbath, a day of rest and worship. The Greek word used here is "παρασκευή" (paraskeuē), which means preparation. This highlights the importance of the Sabbath in Jewish culture, where all work ceased, and people focused on spiritual matters. The mention of Preparation Day sets the stage for the urgency and solemnity of the events surrounding Jesus' crucifixion, as everything needed to be completed before the Sabbath began at sundown.

and the Sabbath was beginning
The phrase "the Sabbath was beginning" indicates the transition from Friday to the Sabbath, which starts at sundown on Friday and lasts until sundown on Saturday. The Greek word for Sabbath is "σάββατον" (sabbaton), rooted in the Hebrew "שַׁבָּת" (shabbat), meaning rest. This underscores the sacredness of the time, as the Sabbath is a day set apart by God for rest and reflection, as commanded in the Ten Commandments (Exodus 20:8-11). The timing of Jesus' burial is significant, as it had to be completed before the Sabbath, emphasizing the fulfillment of the law even in His death. This moment also foreshadows the rest and redemption that Jesus' sacrifice would bring to humanity, offering spiritual rest to all who believe in Him.

The women who had come with Jesus from Galilee
This phrase highlights the faithful group of women who had been devoted followers of Jesus throughout His ministry. The mention of "Galilee" is significant as it was the region where Jesus spent much of His ministry, teaching and performing miracles. These women, including Mary Magdalene, Joanna, and Mary the mother of James, are often noted for their unwavering support and presence, even when many of the male disciples had fled. Their journey from Galilee to Jerusalem underscores their commitment and courage. In the Greek, the word for "followed" (ἀκολουθέω, akoloutheó) implies a continuous and devoted following, not just a physical journey but a spiritual and emotional commitment to Jesus and His mission.

followed
The act of following here is not merely physical but deeply spiritual. The Greek word used, "ἀκολουθέω" (akoloutheó), suggests a discipleship that is characterized by loyalty and dedication. These women exemplify true discipleship, as they continue to follow Jesus even after His death, demonstrating their steadfast faith and love. Their following is a testament to their understanding of Jesus' teachings and their hope in His promises, despite the apparent finality of His crucifixion.

and they saw the tomb
The act of seeing the tomb is significant. In the Greek, "saw" (θεωρέω, theóreó) implies more than just a casual glance; it suggests a careful observation and consideration. These women were witnesses to the events surrounding Jesus' burial, which would later be crucial in affirming the truth of the resurrection. Their presence at the tomb is a vital part of the Gospel narrative, as it establishes them as credible witnesses to both the burial and the resurrection of Jesus.

and how His body was placed
This phrase indicates the careful attention the women paid to the details of Jesus' burial. The placement of His body in the tomb was done according to Jewish customs, and the women’s observation would later serve as a point of reference for the resurrection. The Greek word for "placed" (τίθημι, tithémi) can also mean to set or to lay down, suggesting a deliberate and respectful act. This careful observation by the women underscores their role as key witnesses to the events of Jesus' death and burial, which would later validate the empty tomb and the resurrection.

Then they returned
This phrase indicates the actions of the women who had followed Jesus from Galilee. The Greek word for "returned" is "hypestrepsan," which suggests a deliberate and purposeful action. These women were not merely passive observers; they were active participants in the events surrounding Jesus' crucifixion and burial. Their return signifies their commitment and devotion, even in the face of grief and uncertainty. Historically, this reflects the role of women in the early Christian community as dedicated followers and caretakers.

to prepare spices and perfumes
The preparation of spices and perfumes was a customary Jewish burial practice intended to honor the deceased and mitigate the odor of decay. The Greek word "hetoimasai" (to prepare) implies careful and respectful preparation. This act of preparing spices and perfumes demonstrates the women's love and respect for Jesus, as well as their adherence to Jewish customs. It also highlights the humanity of Jesus, who, despite being the Son of God, was given a burial according to human traditions.

And they rested
The word "rested" comes from the Greek "hesychasan," which means to be still or to cease from labor. This rest is not merely physical but also spiritual, as it aligns with the observance of the Sabbath. The women's rest is an act of obedience to God's commandment, showing their faithfulness to the Law even in their sorrow. It serves as a reminder of the importance of the Sabbath as a day of rest and reflection, a principle deeply rooted in Jewish tradition and upheld by Jesus Himself.

on the Sabbath
The Sabbath, or "Shabbat" in Hebrew, is a day of rest observed from Friday evening to Saturday evening. It is a cornerstone of Jewish religious life, commemorating God's rest after creation. The observance of the Sabbath by the women underscores their piety and dedication to God's commandments. It also sets the stage for the resurrection, as the Sabbath rest precedes the new beginning of the first day of the week, symbolizing renewal and hope.

according to the commandment
This phrase emphasizes the women's adherence to the Mosaic Law, specifically the Fourth Commandment to keep the Sabbath holy. The Greek word "entolē" (commandment) signifies a divine injunction, highlighting the authority of God's law. Their obedience reflects a deep reverence for God's Word and a commitment to live according to His statutes. This obedience, even in the midst of grief, serves as an example of faithfulness and trust in God's plan.