KJV: (The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.
YLT: -- he was not consenting to their counsel and deed -- from Arimathea, a city of the Jews, who also himself was expecting the reign of God,
Darby: (this man had not assented to their counsel and deed), of Arimathaea, a city of the Jews, who also waited, himself also, for the kingdom of God
ASV: (he had not consented to their counsel and deed), a man of Arimathaea, a city of the Jews, who was looking for the kingdom of God:
| συνκατατεθειμένος | having consented |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: συγκατατίθημι Sense: to deposit together with another. |
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| τῇ | to the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| βουλῇ | counsel |
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Parse: Noun, Dative Feminine Singular Root: βουλή Sense: counsel, purpose. |
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| πράξει | deed |
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Parse: Noun, Dative Feminine Singular Root: πρᾶξις Sense: a doing, a mode of acting, a deal, a transaction. |
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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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| Ἁριμαθαίας | Arimathea |
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Parse: Noun, Genitive Feminine Singular Root: Ἁριμαθαία Sense: the name of several cities in Palestine The one mentioned in Mat. |
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| πόλεως | a city |
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Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
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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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| Ἰουδαίων | Jews |
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Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| προσεδέχετο | was waiting for |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: προσδέχομαι Sense: to receive to one’s self, to admit, to give access to one’s self. |
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| βασιλείαν | kingdom |
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Parse: Noun, Accusative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Luke 23:51
This parenthesis is given by Luke alone and explains that, though a councillor (βουλευτης bouleutēs Mark 5:43) he had not agreed to the vote of the Sanhedrin. It is fairly certain that both Joseph and Nicodemus were suspected of sympathy with Jesus and so were not invited to the trial of Jesus. [source]
Imperfect middle. Mark 15:43 has the periphrastic imperfect (ην προσδεχομενος ēn prosdechomenos). [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]
Reverse Greek Commentary Search for Luke 23:51
A member of the Sanhedrim, as appears from Luke 23:51. [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]
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]
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]
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]