KJV: And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
YLT: and Herod with his soldiers having set him at nought, and having mocked, having put around him gorgeous apparel, did send him back to Pilate,
Darby: And Herod with his troops having set him at nought and mocked him, having put a splendid robe upon him, sent him back to Pilate.
ASV: And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.
| ἐξουθενήσας | Having set at naught |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐξουθενέω Sense: to make of no account, despise utterly. |
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| ‹καὶ› | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἡρῴδης | Herod |
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Parse: Noun, Nominative Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| στρατεύμασιν | troops |
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Parse: Noun, Dative Neuter Plural Root: στράτευμα Sense: an army. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐμπαίξας | having mocked [Him] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐμπαίζω Sense: to play with, trifle with. |
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| περιβαλὼν | having put on [Him] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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| ἐσθῆτα | apparel |
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Parse: Noun, Accusative Feminine Singular Root: ἐσθής Sense: clothing, raiment, apparel. |
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| λαμπρὰν | splendid |
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Parse: Adjective, Accusative Feminine Singular Root: λαμπρός Sense: shining. |
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| ἀνέπεμψεν | sent back |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναπέμπω Sense: to send up. |
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| Πιλάτῳ | Pilate |
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Parse: Noun, Dative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
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Greek Commentary for Luke 23:11
First aorist active participle from εχουτενεω exoutheneō to count as nothing, to treat with utter contempt, as zero. [source]
Second aorist active participle of περιβαλλω periballō to fling around one. Λαμπραν Lampran is brilliant, shining as in James 2:2, so different from the modest dress of the Master. This was part of the shame. [source]
Lit., bright or brilliant. Compare Acts 10:30; Revelation 15:6. Wyc. and Tynd., white. Mark has purple ( πορφύραν )and Matthew scarlet ( κοκκίνην )Apparel ( ἐσθῆτα )The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
The general term for raiment. Matthew specifies the garment (Matthew 27:28). Mark has simply purple (sa40" translation="">Mark 15:17).sa40 [source]
Reverse Greek Commentary Search for Luke 23:11
Not in our grand sense of armies, but troops, soldiers. Compare Luke 23:11, where the word is rendered men of war; Rev., soldiers. [source]
Lit., sent him up ( ανα ). Used of sending up to a higher court. Compare Acts 25:21, of sending Paul to Caesar. It also means to send back, as in Luke 23:11, and Philemon 1:11. [source]
Only here, Luke 23:11; Mark 14:14, on which see note. In both these passages it is rendered guest-chamber, which can hardly be the meaning here, as some have maintained. (See Geikie, “Life and Words of Christ,” i., 121.) In that case the expression would be, they found no κατάλυμα ,guest-chamber. The word refers to the ordinary khan, or caravanserai. Tynd., hostrey. “A Syrian khan is a fort and a mart; a refuge from thieves; a shelter from the heat and dust; a place where a man and his beast may lodge; where a trader may sell his wares, and a pilgrim may slake his thirst … .Where built by a great sheikh, it would have a high wall, an inner court, a range of arches or lewans, an open gallery round the four sides, and, in many cases, a tower from which the watcher might descry the approach of marauding bands. On one side of the square, but outside the wall, there is often a huddle of sheds, set apart from the main edifice, as stables for the asses and camels, the buffaloes and goats. In the centre of the khan springs a fountain of water, the first necessity of an Arab's life; and around the jets and troughs in which the limpid element streams, lies the gay and picturesque litter of the East. Camels wait to be unloaded; dogs quarrel for a bone; Bedaween from the desert, their red zannars choked with pistols, are at prayer. In the archways squat the merchants with their bales of goods … .Half-naked men are cleansing their hands ere sitting down to eat. Here a barber is at work upon a shaven crown; there a fellah lies asleep in the shade … .Each man has to carry his dinner and his bed; to litter his horse or camel; to dress his food; to draw his water; to light his fire, and to boil his mess of herbs” (Hepworth Dixon, “The Holy Land”). [source]
Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. So here was a chance to respect the prerogative First aorist active indicative of αναπεμπω anapempō This common verb is used of sending back as in Luke 23:11 or of sending up to a higher court as of Paul to Caesar (Acts 25:21).Who himself also was Being also himself in Jerusalem. Present active participle of ειμι eimi f0). [source]
First aorist active indicative of αναπεμπω anapempō This common verb is used of sending back as in Luke 23:11 or of sending up to a higher court as of Paul to Caesar (Acts 25:21). [source]
Better, as Rev., garment, since robe gives the impression of a trailing garment. See on Matthew 5:40. Matthew has χλαμύδα , a short military cloak (Matthew 27:28). Luke describes the garment as λαμπρὰν , gorgeous, bright or brilliant (Luke 23:11). [source]
Present active imperative of εχουτενεω exoutheneō to treat as nothing and so with contempt (Luke 23:11; 1 Thessalonians 5:20). [source]
Lit., set at nought. Not merely despised, but expressly branded with contempt. See Luke 23:11. [source]
Of no family. The reverse of εὐγενεῖς nobleDespised ( ἐξουθενημένα )Lit., set at nought. Not merely despised, but expressly branded with contempt. See Luke 23:11. [source]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
“In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
See on Luke 23:11. Rev., bright. [source]
A too indefinite rendering. Better, Rev., sumptuous. See on Luke 23:11; see on James 2:2. Mostly in the New Testament of clothing. See on Revelation 15:6. [source]
Mostly applied in the New Testament to clothing, as Luke 23:11; Acts 10:30; James 2:2. Also to the water of life (Revelation 22:1), and the morning-star (Revelation 22:16). Rev., bright. [source]