KJV: And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.
YLT: and they were the more urgent, saying -- 'He doth stir up the people, teaching throughout the whole of Judea -- having begun from Galilee -- unto this place.'
Darby: But they insisted, saying, He stirs up the people, teaching throughout all Judaea, beginning from Galilee even on to here.
ASV: But they were the more urgent, saying, He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐπίσχυον | they kept insisting |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ἐπισχύω Sense: to give additional strength, to make stronger. |
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| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| Ἀνασείει | He stirs up |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀνασείω Sense: to shake up. |
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| λαὸν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| διδάσκων | teaching |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: διδάσκω Sense: to teach. |
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| καθ’ | throughout |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | of Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ἀρξάμενος | He has begun |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| Γαλιλαίας | Galilee |
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Parse: Noun, Genitive Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| ἕως | even to |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| ὧδε | here |
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Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
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Greek Commentary for Luke 23:5
Imperfect active of επισχυω epischuō to give added And they kept insisting. Evidently Pilate had taken the thing too lightly. [source]
This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (Luke 23:2, “perverting our nation”).Beginning from Galilee (αρχαμενος απο της Γαλιλαιας arxamenos apo tēs Galilaias). These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
Only here in New Testament. The verb means, literally, to grow strong. See on Luke 14:30; and Luke 16:3. Here the sense is, they were more energetic and emphatic. Rev., urgent. Wyc., waxed stronger. [source]
See on Mark 15:11. The increased urgency is shown by the use of a stronger word than perverteth (Luke 23:2). [source]
Reverse Greek Commentary Search for Luke 23:5
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six p.m., this visit by the women was made “to see the sepulchre” They had seen the place of burial on Friday afternoon (Mark 15:47; Matthew 27:61; Luke 23:55). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke 23:56), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark 16:1). Both Matthew here and Luke (Luke 23:54) use dawn (επιπωσκω epiphōskō) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has epiphōskō in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of “dawn” is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women? [source]
A member of the Sanhedrim, as appears from Luke 23:51. [source]
The probable derivation is from Ἰνδός , an Indian: India being the source from which came this fine fabric used for wrapping dead bodies, and in which Christ's body was enveloped. See Matthew 27:59; Mark 15:46; Luke 23:53. [source]
An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew 27:59; Mark 15:46; Luke 23:53). In this instance it could have been a fine sheet or even a shirt. [source]
This would mean that Joseph of Arimathea was not present since he did not consent to the death of Jesus (Luke 23:51). Nicodemus was apparently absent also, probably not invited because of previous sympathy with Jesus (John 7:50). But all who were present voted for the death of Jesus. [source]
Periphrastic imperfect. Also Luke 23:51. The very verb used by Luke of Simeon and Anna (Luke 2:25, Luke 2:38). Matthew 27:57 calls him “Jesus‘ disciple” while John 19:38 adds “secretly for fear of the Jews.” He had evidently taken no public stand for Jesus before now.Boldly (τολμησας tolmēsas). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem. [source]
This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter‘s field. This is the only instance when πτωμα ptōma (cadaver, corpse) is applied to the body (σωμα sōma) of Jesus, the term used in Matthew 27:59; Luke 23:53; John 19:40). [source]
This word is only here in the N.T. As εντυλισσω entulissō is only in Matthew 27:59; Luke 23:53; John 20:7. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John 19:39) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John 19:40). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph‘s new tomb, hewn out of a rock. The perfect passive participle For further details see Matthew 27:57-60. Luke 23:53 and John 19:41 also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon‘s Calvary north of the city. [source]
Lit., choked off. Matthew has the simple ἔπνιξαν , choked; and Mark συνέπνιξαν ; the σύν , together, emphasizing the idea of compression. Luke is very fond of compounds and sonorous words. See on Luke 23:51. [source]
Only here in New Testament. Another of Luke's numerous compounds. The Greek student will be struck with the array of compounds, from Luke 23:49 to Luke 23:56, inclusive. The verb means to put ( τίθημι )down ( κατά )along with ( σύν ). Hence to put down the same vote or opinion with another: to agree with or assent to. [source]
Mark 16:1 notes that they bought other spices after the sabbath was over besides those which they already had (Luke 23:56). [source]
Note the use of υπαρχω huparchō as in Luke 8:41; Luke 23:50. The comparative μικροτερος mikroteros is in accord with the Koiné idiom where the superlative is vanishing (nearly gone in modern Greek). But great (μεγας megas) is positive and very strong. This saying peculiar to Luke here. [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
The phrase occurs only here and in 1 John 1:6. Note the contrasted phrase, doeth evil (John 3:20). There the plural is used: doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and “including in a supreme unity all right deeds.” There is also to be noted the different words for doing in these two verses: doeth evil ( πράσσων ); doeth truth ( ποιῶν ). The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Πράσσων is the practice, while ποιῶν may be the doing once for all. Thus ποιεῖν is to conclude a peace: πράσσειν , to negotiate a peace. So Demosthenes: “He will do ( πράξει ) these things, and will accomplish them ( ποιήσει ).” In the New Testament a tendency is observable to use ποιεῖν in a good sense, and πράσσωιν in an evil sense. Compare the kindred word πρᾶξις , deed or work, which occurs six times, and in four out of the six of evil doing (Matthew 16:27; Luke 23:51; Acts 19:18; Romans 8:13; Romans 12:14; Colossians 3:9). With this passage compare especially John 5:29, where the two verbs are used with the two nouns as here. Also, Romans 7:15, Romans 7:19. Bengel says: “Evil is restless: it is busier than truth.” In Romans 1:32; Romans 2:3, both verbs are used of doing evil, but still with a distinction in that πράσσω is the more comprehensive term, designating the pursuit of evil as the aim of the activity. [source]
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε Ide is here an exclamation with no effect on the case of βασιλευς basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
See John 18:1, John 18:26. New Fresh, unused. Was never yet laid Periphrastic past perfect passive of τιτημι tithēmi It was Joseph‘s mausoleum, a rock tomb hewn out of the mountain side (Mark 15:46; Matthew 27:60; Luke 23:53), a custom common with the rich then and now. For royal tombs in gardens see 2 Kings 21:18, 2 Kings 21:26; Nehemiah 3:16. [source]
Already in John 11:44 which see. This napkin for the head was in a separate place. Rolled up Perfect passive participle, predicate accusative like κειμενον keimenon from εντυλισσω entulissō late verb, to wrap in, to roll up, already in Matthew 27:59; Luke 23:53. It was arranged in an orderly fashion. There was no haste. By itself Old adverb, “apart,” “separately.” [source]
Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]
Periphrastic imperfect active of προσκαρτερεω proskartereō old verb from προς pros (perfective use) and καρτερεω kartereō from καρτερος karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
The Textus Receptus has αρχαμενον arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luke 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρχαμενος arxamenos in the same sense by Peter in Acts 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Acts 10:37-44) corresponds in broad outline with Mark‘s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John‘s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. [source]
Only here in the New Testament. Compare the kindred verb συγκατατίθεμαι toconsent, Luke 23:51. Lit., a putting down or depositing along with one. Hence of voting the same way with another, and so agreeing. [source]
Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri εκ συνκατατεσεως ek sunkatatheseōs means “by agreement.” On the temple of God and idols see 1 Corinthians 10:14-22. See note on Luke 23:51 for the verb συνκατατιτημι sunkatatithēmi [source]
Only here in New Testament. Compare the different word in Matthew 28:1, and Luke 23:54, ἐπιφώσκω . The verb is compounded of διά , through, and αὐγή , sunlight, thus carrying the picture of light breaking through the gloom. [source]