KJV: And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
YLT: And they were pressing with loud voices asking him to be crucified, and their voices, and those of the chief priests, were prevailing,
Darby: But they were urgent with loud voices, begging that he might be crucified. And their voices and those of the chief priests prevailed.
ASV: But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐπέκειντο | they were urgent |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: ἐπίκειμαι Sense: to lie upon or over, rest upon, be laid or placed upon. |
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| φωναῖς | with voices |
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Parse: Noun, Dative Feminine Plural Root: φωνή Sense: a sound, a tone. |
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| μεγάλαις | loud |
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Parse: Adjective, Dative Feminine Plural Root: μέγας Sense: great. |
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| αἰτούμενοι | asking for |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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| σταυρωθῆναι | to be crucified |
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Parse: Verb, Aorist Infinitive Passive Root: σταυρόω Sense: to stake, drive down stakes. |
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| κατίσχυον | were prevailing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: κατισχύω Sense: to be strong to another’s detriment, to prevail against. |
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| φωναὶ | voices |
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Parse: Noun, Nominative Feminine Plural Root: φωνή Sense: a sound, a tone. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀρχιερέων⧽ | chief priests |
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Parse: Noun, Genitive Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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Greek Commentary for Luke 23:23
Imperfect middle of επικειμαι epikeimai an old verb for the rush and swirl of a tempest. [source]
Instrumental case. Poor Pilate was overwhelmed by this tornado.Prevailed (κατισχυον katischuon). Imperfect active of κατισχυω katischuō (See note on Matthew 16:18; and note on Luke 21:36). The tempest Pilate had invited (Luke 23:13). [source]
Imperfect active of κατισχυω katischuō (See note on Matthew 16:18; and note on Luke 21:36). The tempest Pilate had invited (Luke 23:13). [source]
Instant, in the sense of urgent, pressing. See on Luke 7:4. Compare Romans 12:12; 2 Timothy 4:2; Luke 7:4; Acts 26:7. The verb means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, “Knights,” 253: κἀπικείμενος βόα , roar with all your might. Lit., roar, lying down to it. [source]
Omit of the chief priests. [source]
Had power ( ἰσχύς ) to bear down ( κατά ) the remonstrances of Pilate. Only here and Matthew 16:18. [source]
Reverse Greek Commentary Search for Luke 23:23
What did Jesus mean by this word-play?I will build my church (οικοδομησω μου την εκκλησιαν oikodomēsō mou tēn ekklēsian). It is the figure of a building and he uses the word εκκλησιαν ekklēsian which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant “assembly” (Acts 19:39), but it came to be applied to an “unassembled assembly” as in Acts 8:3 for the Christians persecuted by Saul from house to house. “And the name for the new Israel, εκκλησια ekklēsia in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy 18:16; Deuteronomy 23:2) and Psalms (Psalm 22:25), both books well known to Jesus” (Bruce). It is interesting to observe that in Psalms 89 most of the important words employed by Jesus on this occasion occur in the lxx text. So οικοδομησω oikodomēsō in Psalm 89:5; εκκλησια ekklēsia in Psalm 89:6; κατισχυω katischuō in Psalm 89:22; Χριστος Christos in Psalm 89:39, Psalm 89:52; αιδης hāidēs in Psalm 89:49 (εκ χειρος αιδου ek cheiros hāidou). If one is puzzled over the use of “building” with the word εκκλησια ekklēsia it will be helpful to turn to 1 Peter 2:5. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1 Peter 1:1), says: “You are built a spiritual house” (οικοδομειστε οικος πνευματικος oikodomeisthe oikos pneumatikos). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1 Peter 2:9) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter‘s use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in Matthew 16:18. It is a great spiritual house, Christ‘s Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.The gates of Hades Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω katischuō (literally have strength against, ισχυω ischuō from ισχυς ischus and κατ kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
Only here in New Testament. Lit., in intensity. See on fervently, 1 Peter 1:22. Compare more earnestly, Luke 22:44; without ceasing, Acts 12:5;fervent, 1 Peter 4:8. See, also, on instantly and instant, Luke 7:4; Luke 23:23. [source]