Luke 23:1-49
Passion/Palm Sunday: Liturgy of the Passion C

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Then the assemblyI roseII as a bodyIII

Notes on verse 1a

I “assembly” = plethos. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is fullness, multitude, great number.
II “rose” = anistemi. From ana (upwards, up, again, back, anew) + histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
III “body” = hapas. From hama (at once, together with) + pas (all, every, every kind of) OR from a (with) + pas (see above). This is all; every part working together as a unit.

and broughtIV JesusV before Pilate.VI 

Notes on verse 1b

IV “brought” = ago. This is lead, bring, carry, guide, drive, go.
V “Jesus” = autos. Literally, “him.”
VI “Pilate” = Pilatos. From Latin Pilatus (may mean one who has skill with a javelin); perhaps from pilum (javelin) OR perhaps from pileus (a soft cap made of felt that was brimless and was associated with people who were free people). This is Pilate, which may mean “free person” or “equipped with spears.” See https://en.wikipedia.org/wiki/Pontius_Pilate & https://www.abarim-publications.com/Meaning/Pilate.html

They beganVII to accuseVIII him, saying,IX

Notes on verse 2a

VII “began” = archo. This is to rule, begin, have first rank or have political power.
VIII “accuse” = kategoreo. From kategoros (prosecutor or accuser; used in legal context, but also of Satan); {from kata (down, against, throughout, among) + agoreuo (speaking in the assembly)} OR {from kata (see above) + agora (assembly, forum, marketplace, town square); {from ageiro (to gather)}}. This is to accuse, charge, or prosecute. This is where the word “category” comes from, but it is in the sense of applying logic and offering proof.
IX “saying” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.

“We foundX this man incitingXI our nation,XII

Notes on verse 2b

X “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
XI “inciting” = diastrepho. 7x in NT. From dia (through, because of, across, thoroughly) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to distort, pervert, to twist something into a different shape than it is meant to be. So, figuratively, it can refer to moral corruption.
XII “nation” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.

forbiddingXIII us to payXIV taxesXV to CaesarXVI

Notes on verse 2c

XIII “forbidding” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.
XIV “pay” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
XV “taxes” = phoros. 5x in NT. From phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense).  This is a tax or tribute on an individual or their property rather than telos.
XVI “Caesar” = Kaisar. From Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesar, at first a last name, then taken as a title by Roman emperors. See https://en.wiktionary.org/wiki/Caesar#Latin

and saying that he himself isXVII the Messiah,XVIII a king.”XIX 

Then Pilate askedXX him,XXI “Are you the king of the Jews?”XXII

Notes on verses 2d-3a

XVII “is” = eimi. This is to be, exist.
XVIII “Messiah” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.
XIX “king” = basileus. Probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is king, emperor, or sovereign.
XX “asked” = erotao. From eromai (to ask) OR from ereo (to say, tell, call, speak of). This is asking a question or making an earnest request. It is used between someone with whom the asker is close in some sense. So, they anticipate special consideration for their request.
XXI {untranslated} = lego. Same as “saying” in v2. See note IX above.
XXII “Jews” = Ioudaios. From Ioudas (Judah, Judas); from Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Jewish, a Jew, or Judea.

He answered,XXIII “You say so.” 

Then Pilate saidXXIV to the chief priestsXXV

Notes on verses 3b-4a

XXIII “answered” = apokrinomai + autos + phemi. Apokrinomai is from apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to. Phemi is from phao (to shine). This is to declare, say, or use contrasts in speaking to shed light on one point of view.
XXIV “said” = eiron. This is to speak say, answer, command.
XXV “chief priests” = archiereus. Related to “began” in v2. From archo (see note VII above) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.

and the crowds,XXVI “I find no basis for an accusationXXVII against this man.”XXVIII 

Notes on verse 4b

XXVI “crowds” = ochlos. Perhaps from echo (to have, hold, possess). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
XXVII “basis for an accusation” = aitios. 5x in NT. From the same as aiteo (to ask, demand, beg, desire). This is the cause of something. So it could refer to someone who begins or originates something – as the source or author. It could also be the accused or culprit as one who caused a crime to happen.
XXVIII “man” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.

But they were insistentXXIX and said,XXX “He stirs upXXXI the peopleXXXII

Notes on verse 5a

XXIX “were insistent” = epischuo. Related to “crowds” in v4. 1x in NT. From epi (on, upon, against, what is fitting) + ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note XXVI above)}. This is to grow stronger, be persistent, insist.
XXX “said” = lego. Same as “saying” in v2. See note IX above.
XXXI “stirs up” = anaseio. 2x in NT. From ana (up, again, back, among, anew) + seio (to shake, vibrate; figuratively to agitate or show fear). This is to shake up, move back and forth, or excite.
XXXII “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.

by teachingXXXIII throughout allXXXIV Judea,XXXV from GalileeXXXVI where he began even to this place.”

Notes on verse 5b

XXXIII “teaching” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
XXXIV “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
XXXV “Judea” = Ioudaia. Related to “Jews” in v3. From Hebrew Yehudah (see note XXII above). This is Judea, which was a Roman province.
XXXVI “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.

When Pilate heardXXXVII this, he askedXXXVIII whether the manXXXIX was a Galilean.XL 

Notes on verse 6

XXXVII “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XXXVIII “asked” = eperotao. Related to “asked” in v3. From epi (on, upon, against, what is fitting) + erotao (see note XX above). This is to question, interrogate, seek, or demand. The questioner is at an advantage – in a preferred position when they make their question.
XXXIX “man” = anthropos. Same as “man” in v4. See note XXVIII above.
XL “Galilean” = Galilaios. Related to “Galilee” in v5. 11x in NT. From Galilaia (see note XXXVI above). This is Galilean.

And when he learnedXLI that he was under Herod’sXLII jurisdiction,XLIII

Notes on verse 7a

XLI “learned” = epiginosko. From epi (on, upon, what is fitting) + ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience). This is to perceive, discern, acknowledge, recognize, know exactly because of direct interaction.
XLII “Herod’s” = Herodes. Perhaps from heros (hero, warrior) + oide (song, ode, legend, tale); {from aoide (song, ode, legend, tale); {from aeido (to sing) + e (this is added to verbs to make them nouns)}} OR from hera (Hera) + oide (same as above). This is Herod, perhaps “hero’s song,” “Hera’s song,” or “heroic.” See https://en.wiktionary.org/wiki/Herod
XLIII “jurisdiction” = exousia. Related to “is” in v2. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XVII above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.

he sent him offXLIV to Herod, who was himself in JerusalemXLV at that time.XLVI 

Notes on verse 7b

XLIV “sent…off” = anapempo. 5x in NT. From ana (up, again, back, anew) + pempo (to send, put forth, or dispatch; often a temporary errand; sending someone with a focus on the place they departed from). This is to send up, back, or again.
XLV “Jerusalem” = Hierosoluma. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
XLVI “time” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

When Herod sawXLVII Jesus,XLVIII he was veryXLIX glad,L for he had been wantingLI to see him

Notes on verse 8a

XLVII “saw” = horao. Related to “man” in v4. See note XXVIII above.
XLVIII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
XLIX “very” = lian. 12x in NT. This is very, exceedingly, utterly, vigorously.
L “was…glad” = chairo. From char– (to extend favor, lean towards, be inclined to be favorable towards). This is to rejoice, be glad or cheerful; a greeting. This is the root verb that the Greek word for “grace” comes from (charis).
LI “wanting” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.

for a longLII timeLIII because he had heard about him and was hopingLIV to see him performLV some sign.LVI 

Notes on verse 8b

LII “long” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
LIII “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.
LIV “hoping” = elpizo. From elpis (expectation, hope, trust, confidence, faith; expectation whether abstract or concrete); from elpo (to anticipate, welcome, expect; usually to anticipate positively); from elpomai (to anticipate, expect). This is to expect, trust, hope for, or to wait in an active way.
LV “perform” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
LVI “sign” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.

He questionedLVII him at someLVIII length,LIX but Jesus gave him no answer.LX 

Notes on verse 9

LVII “questioned” = eperotao. Same as “asked” in v6. See note XXXVIII above.
LVIII “some” = hikanos. Same as “long” in v8. See note LII above.
LIX “length” = logos. Related to “saying” in v2. From lego (see note IX above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
LX “gave…answer” = apokrinomai. Same as “answered” in v3. See note XXIII above.

10 The chief priests and the scribesLXI stoodLXII by vehementlyLXIII accusing him. 

Notes on verse 10

LXI “scribes” = grammateus. From gramma (what is drawn or written so a letter of the alphabet, correspondence, literature, learning); from grapho (to write). This is a writer, scribe, or secretary. Within Judaism, it was someone learned in the Law, a teacher. Also used in the Bible of the town-clerk of Ephesus. See Sirach 38:24-39:11 for a lengthier, positive passage about who scribes were and what they meant in society.
LXII “stood” = histemi. Related to “rose” in v1. See note II above.
LXIII “vehemently” = eutonos. 2x in NT– 1x in Luke & 1x in Acts. From eu (good, well done) + teino (to stretch, extend, strain). This is powerfully, fully extended, vigorously.

11 Even Herod with his soldiersLXIV treated him with contemptLXV and mockedLXVI him;

Notes on verse 11a

LXIV “soldiers” = strateuma. 8x in NT. From strateuo (to wage war, fight, serve as a soldier; used figuratively for spiritual warfare); or from the base of stronnuo (to spread, to spread out like a bed). This is an expedition, soldier, group of soldiers, army.
LXV “treated…with contempt” = exoutheneo. 11x in NT. From ek (from, from out of) + oudeis (no one, none, nothing; ruling out absolutely); {from oude (and not, neither, not even) {from ou (not, no) + de (but, and, now, indeed)} + heis (one, first, alone)}. Properly, this is casting someone or something out as nothing, consider someone or something nothing – of no account. This would be to treat someone with utter contempt or to ignore them.
LXVI “mocked” = empaizo. 13x in NT. From en (in, on, at, by, with, among) + paizo (to play like a child does – can include singing and dancing); {from pais (child, youth, servant, slave); perhaps from paio (to strike or sting)}. This is to mock, ridicule, jeer.

then he put an elegantLXVII robeLXVIII onLXIX him and sent him backLXX to Pilate. 

Notes on verse 11b

LXVII “elegant” = lampros. 9x in NT. From the same as lampas (a torch or lantern that was hand held, perhaps made of clay with a flax wick and oil); from lampo (to give light literally or figuratively). This is literally bright or shining. By analogy, it can be splendid, gorgeous, fine (of quality), or gleaming white.
LXVIII “robe” = esthes. 8x in NT. From hennumi (to clothe). This is robe, clothing, dress. It is used of both human and angelic apparel.
LXIX “put…on” = periballo. From peri (about, concerning, all around, encompassing) + ballo (to throw, cast, place, put, drop). This is to thrown around, clothe, array, put on.
LXX “sent…back” = anapempo. Same as “sent…off” in v7. See note XLIV above.

12 That same dayLXXI Herod and Pilate becameLXXII friendsLXXIII with each other;LXXIV

Notes on verse 12a

LXXI “day” = hemera. Same as “time” in v7. See note XLVI above.
LXXII “became” = ginomai. Same as “perform” in v8. See note LV above.
LXXIII “friends” = philos. This is dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person.
LXXIV “each other” = allelon. From allos (other, different, another; this is one more of the same kind or a similar type). So, this is each, another, together, or mutual. There is a different word in Greek that speaks of another as a different kind (heteros).

before thisLXXV they had been enemies.LXXVI

13 Pilate then called togetherLXXVII the chief priests, the leaders,LXXVIII and the people 

Notes on verses 12b-13

LXXV “before this” = prouparcho. Related to “began” in v2 & “chief priests” in v4. 2x in NT. From pro (before, first, in front of, earlier) + huparcho (to begin or be ready, to exist or possess; what one already has or possesses); {from hupo (by, under, about, subordinate to) + archo (see note VII above)}. This is before, formerly, previously.
LXXVI “enemies” = echthra. 6x in NT. From echthros (hated, an enemy; someone at enmity – deep, personal hatred that cannot be reconciled because it is determined to cause harm; often refers to Satan); from echthos (hatred). This is enmity, hostility, or alienation.
LXXVII “called together” = sugkaleo. 8x in NT. From sun (with, together with) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is to summon or call together.
LXXVIII “leaders” = archon. Related to “began” in v2 & “chief priests” in v4 & “before this” in v12. From archo (see note VII above). This is ruler, leader, magistrate, official, prince, chief.

14 and saidLXXIX to them, “You broughtLXXX me this manLXXXI as one who was incitingLXXXII the people,

Notes on verse 14a

LXXIX “said” = eiron. Same as “said” in v4. See note XXIV above.
LXXX “brought” = prosphero. Related to “taxes” in v2. From pros (at, to, with, towards, advantageous for) + phero (see note XV above). This is to offer gifts or sacrifices, to bring up.
LXXXI “man” = anthropos. Same as “man” in v4. See note XXVIII above.
LXXXII “inciting” = apostrepho. Related to “inciting” in v2. 9x in NT. From apo (from, away from) + strepho (see note XI above). This is to turn away from so it could be to leave, to reject, remove, or even desert. It places a focus on one’s personal commitment to this turning back and rejecting.

and hereLXXXIII I have examinedLXXXIV him in your presenceLXXXV

Notes on verse 14b

LXXXIII “here” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
LXXXIV “examined” = anakrino. Related to “answered” in v3. 16x in NT. From ana (up, again, back, among, anew) + krino (see note XXIII above). 16x in NT. This is to scrutinize, examine, investigate, judge, or discern. Properly, it refers to very thorough investigation or careful study. It was used to talk about investigating crimes in the ancient world. It can also be used to talk about interrogation that uses torture.
LXXXV “presence” = enopios. Related to “man” in v4 & “saw” in v8. From en (in, on, at, by, with) + ops (see note XXVIII above). This is literally “in sight of.” It means before in a literal or figurative sense.

and have not found this manLXXXVI guiltyLXXXVII of any of your chargesLXXXVIII against him. 15 Neither has Herod, for he sent him back to us. Indeed,LXXXIX he hasXC doneXCI

Notes on verses 14c-15a

LXXXVI “man” = anthropos. Same as “man” in v4. See note XXVIII above.
LXXXVII “guilty” = aitios. Same as “basis for an accusation” in v4. See note XXVII above.
LXXXVIII “charges” = kategoreo. Same as “accuse” in v2. See note VIII above.
LXXXIX “indeed” = idou. Same as “here” in v14. See note LXXXIII above.
XC “has” = eimi. Same as “is” in v2. See note XVII above.
XCI “done” = prasso. This is to do or practice – something done on an on-going basis or by habit. It can also mean to accomplish, attend, or commit.

nothing to deserveXCII death.XCIII 16 I will therefore have him floggedXCIV and releaseXCV him.”

Notes on verses 15b-16

XCII “deserve” = axios. Related to “brought” in v1. From ago (see note IV above). This is related to weight or worth – deserving, suitable, corresponding, due reward.
XCIII “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.
XCIV “flogged” = paideuo. Related to “mocked” in v11. 13x in NT. From pais (see note LXVI above). Properly, this is training or teaching children so it is educate, correct, discipline, and punish. This is the root of “pedagogy.”
XCV “release” = apoluo. From apo (from, away from) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is letting go, setting free, or releasing. So, it can be to discharge, dismiss, divorce, pardon, or set at liberty.

[[17 Now he was obligedXCVI to release someoneXCVII for them at the festival.]]XCVIII, XCIX

Notes on verse 17

XCVI “obliged” = anagke. 18x in NT. From ana (up, again, anew) + agcho (to press tightly, compress) OR related to agkale (the arm, particularly one that is bent to carry a load). This is necessity – something that happens that requires an immediate response. It is generally associated with pain or distress.
XCVII “someone” = heis. This is one, a person, only, some.
XCVIII “festival” = heorte. This is a holiday or feast.
XCIX Some manuscripts add this verse.

18 Then they all shouted outC together,CI, CII “AwayCIII with this fellow! Release BarabbasCIV for us!” 

Notes on verse 18

C “shouted out” = anakrazo. 5x in NT. From ana (up, again, back, anew) + krazo (to cry out, scream, shriek; onomatopoeia for the sound of a raven’s call; figuratively, this is means crying out urgently without intelligible words to express something that is deeply felt). This is to cry or shout out loudly. It can be excited or as a scream.
CI “together” = pamplethei. Related to “body” in v1 & related to “assembly” in v1. 1x in NT. From pas (see note III  above) + plethos (see note I above). This is with all the multitude, i.e. all together.
CII {untranslated} = lego. Same as “saying” in v2. See note IX above.
CIII “away” = airo. This is to lift up in a literal or figurative sense. So, it could mean to lift, carry, or raise. It could also imply lifting something in order to take it away or remove it. Figuratively, this can be used for raising the voice or level of suspense. It can mean sailing off as raising the anchor. It can also correspond to a Hebrew expression for atonement of sin (lift/remove sin).
CIV “Barabbas” = Barabbas. 11x in NT. From Aramaic bar (son literal or figurative, age); {corresponding to Hebrew ben (son literal or figurative, subject, age)} + Aramaic abba (father) {from Aramaic ab (father); corresponding to Hebrew ab (father literal or figurative – ancestor, chief, grandfather, etc.)}. This is Barabbas, meaning son of the father.

19 (This was a man who had been putCV in prisonCVI for an insurrectionCVII that had taken placeCVIII in the cityCIX and for murder.)CX 

Notes on verse 19

CV “put” = ballo. Related to “put…on” in v11. See note LXIX above.
CVI “prison” = phulake. From phulasso (to guard something so that it doesn’t escape – to watch over it vigilantly; being on guard in a literal or figurative sense); related to phulaks (military guard, sentry, watcher). This is the act of guarding, the person who guards, the place where guarding occurs (i.e. a prison), or the times of guarding (the various watches).
CVII “insurrection” = stasis. Related to “rose” in v1 & “stood by” in v10. 9x in NT– including Barabbas’s crime. From histemi (see note II above). This is standing – the act of standing, a place, an uprising, insurrection, dissension, or controversy.
CVIII “taken place” = ginomai. Same as “perform” in v8. See note LV above.
CIX “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
CX “murder” = phonos. 9x in NT. From pheno (to slay). This is killing, murder, or slaughter. It is one of the crimes that Barabbas and Saul are accused of.

20 Pilate, wanting to release Jesus, addressedCXI them again,CXII 21 but they kept shouting,CXIII, CXIV “Crucify,CXV crucify him!” 

Notes on verses 20-21

CXI “addressed” = prosphoneo. Related to {untranslated} in v3. 7x in NT. From pros (at, to, toward, with) + phoneo (to call out, summon, shout, address; making a sound whether of an animal, a person, or an instrument); from phone (voice, sound, tone or noise; also a language or dialect); probably from phemi (see note XXIII above); {from phao (to shine)} or phaino (to bring light, cause to appear, shine, become visible or clear). This is to call to, address, give a speech, summon, exclaim.
CXII “again” = palin. Perhaps from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate). This is back, again, anew.
CXIII “kept shouting” = epiphoneo. Related to {untranslated} in v3 & “addressed” in v20. 4x in NT. From epi (on, upon, against, what is fitting) + phoneo (see note CXI above). This is to call out, exclaim.
CXIV {untranslated} = lego. Same as “saying” in v2. See note IX above.
CXV “crucify” = stauroo. Related to “rose” in v1 & “stood by” in v10 & “insurrection” in v19. From stauros (upright stake, cross; literally the horizontal beam of a Roman cross, generally carried by the one convicted to die); from the same as histemi (see note II above). This can be to attach someone to a cross or fencing with stakes. In a figurative sense, it could be to destroy, mortify, or subdue passions/selfishness.

22 A thirdCXVI time he saidCXVII to them, “Why, what evilCXVIII has he done?CXIX I have found in him no groundCXX for the sentence of death; I will therefore have him flogged and then release him.” 

Notes on verse 22

CXVI “third” = tritos. From treis (three). This is third.
CXVII “said” = eiron. Same as “said” in v4. See note XXIV above.
CXVIII “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character. Can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue.
CXIX “done” = poieo. This is to make, do, act, construct, abide, or cause.
CXX “ground” = aitios. Same as “basis for an accusation” in v4. See note XXVII above.

23 But they kept urgentlyCXXI demandingCXXII with loudCXXIII shoutsCXXIV that he should be crucified, and their voicesCXXV prevailed.CXXVI, CXXVII 

Notes on verse 23

CXXI “kept urgently” = epikeimai. 7x in NT. From epi (on, upon, what is fitting) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie up, impose, insist, oblige, press on.
CXXII “demanding” = aiteo. Related to “basis for an accusation” in v4. See note XXVII above.
CXXIII “loud” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
CXXIV “shouts” = phone. Related to {untranslated} in v3 & “addressed” in v20 & “kept shouting” in v21. See note CXI above.
CXXV “voices” = phone. Same as “shouts” in v23. See note CXXIV above.
CXXVI “prevailed” = katischuo. Related to “crowds” in v4 & “were insistent” in v5. 3x in NT. From kata (down, against, according to, throughout) + ischuo (see note XXIX above)}. This is to have strength or overpower.
CXXVII Some manuscripts add “and of the chief priests” = kai + ho + archiereus. Archiereus is the same as “chief priests” in v4. See note XXV above.

24 So Pilate gave his verdictCXXVIII that their demandCXXIX should be granted.CXXX 

Notes on verse 24

CXXVIII “gave…verdict” = epikrino. Related to “answered” in v3 & “examined” in v14. 1x in NT. From epi (on, upon, against, what is fitting) + krino (see note XXIII above). This is to give a sentence or adjudge.
CXXIX “demand” = aitema. Related to “basis for an accusation” in v4 & “demanding” in v23. 3x in NT. From aiteo (see note XXVII above). This is literally something asked or the act of asking. So, it is a request or demand. It can also be a petition.
CXXX “granted” = ginomai. Same as “perform” in v8. See note LV above.

25 He released the man they asked for,CXXXI the one who had been putCXXXII in prison for insurrection and murder, and he handed Jesus overCXXXIII as they wished.CXXXIV

Notes on verse 25

CXXXI “asked for” = aiteo. Same as “demanding” in v23. See note CXXII above.
CXXXII “put” = ballo. Same as “put” in v19. See note CV above.
CXXXIII “handed…over” = paradidomi. Related to “pay” in v2. From para (from beside, by) + didomi (see note XIV above). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
CXXXIV “wished” = thelema. Related to “wanting” in v8. From thelo (see note LI above). This is the act of will, choice, purpose, or decree.

26 As they led him away,CXXXV they seizedCXXXVI a man, SimonCXXXVII of Cyrene,CXXXVIII

Notes on verse 26a

CXXXV “led…away” = apago. Related to “brought” in v1 & “deserve” in v15. 16x in NT. From apo (from, away from) + ago (see note IV above). This is to lead away, take away, or bring. Figuratively, it can refer to being led astray or put to death.
CXXXVI “seized” = epilambanomai. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.
CXXXVII “Simon” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
CXXXVIII “Cyrene” = Kurenaios. 6x in NT. From Kurene (Cyrene, a Greek mythological figure; perhaps meaning sovereign queen). This is from Cyrene. See https://en.wikipedia.org/wiki/Cyrene_(mythology)

who was comingCXXXIX from the country,CXL and they laid the crossCXLI onCXLII him and made him carryCXLIII it behind Jesus. 

Notes on verse 26b

CXXXIX “coming” = erchomai. This is to come or go.
CXL “country” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”
CXLI “cross” = stauros. Related to “rose” in v1 & “stood by” in v10 & “insurrection” in v19 & “crucify” in v21. See note CXV above.
CXLII “laid…on” = epitithemi. From epi (on, upon, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay on or place on, whether in a friendly or aggressive way.
CXLIII “carry” = phero. Related to “taxes” in v2 & “brought” in v14. See note XV above.

27 A greatCXLIV numberCXLV of the people followedCXLVI him, and among them were womenCXLVII who were beating their breastsCXLVIII and wailingCXLIX for him. 

Notes on verse 27

CXLIV “great” = polus. This is much, often, plenteous – a large number or a great extent.
CXLV “number” = plethos. Same as “assembly” in v1. See note I above.
CXLVI “followed” = akoloutheo. From a (with, fellowship, union) + keleuthos (road, way). This is to accompany or follow someone, especially the way a disciple does.
CXLVII “women” = gune. Related to “perform” in v8. Perhaps from ginomai (see note LV above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
CXLVIII “beating…breasts” = kopto. 8x in NT. This is to cut, strike, cut off. It can also mean beating the chest to lament and so to mourn.
CXLIX “wailing” = threneo. 4x in NT. From threnos (ailing, dirge, lamentation, crying aloud); from threomai (to cry aloud, shriek); from throeo (to be disturbed, unsettled, troubled; feeling the desire to scream from fear, very upset, startled); from throos (noise, tumult). This is to mourn or lament – particularly in a vocal way. It can also mean to sing a dirge.

28 But Jesus turnedCL to them and said,CLI “DaughtersCLII of Jerusalem,CLIII do not weepCLIV for me, butCLV weep for yourselves and for your children.CLVI 

Notes on verse 28

CL “turned” = strepho. Related to “inciting” in v2 & “inciting” in v14. See note XI above.
CLI “said” = eiron. Same as “said” in v4. See note XXIV above.
CLII “daughters” = thugater. This is daughter, a related female or one who lives with you.
CLIII “Jerusalem” = Ierousalem. Related to “Jerusalem” in v7. Different spelling, same meaning. See note XLV above.
CLIV “weep” = klaio. This is to weep, lament, or sob. It is weeping aloud.
CLV “but” = plen. Related to “great” in v27. From pleion (many, more, great, having a greater value, more excellent); from polus (see note CXLIV above). This is yet, nevertheless.
CLVI “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

29 For the days are surelyCLVII coming when they will say,CLVIII ‘BlessedCLIX are the barren,CLX

Notes on verse 29a

CLVII “surely” = idou. Same as “here” in v14. See note LXXXIII above.
CLVIII “say” = ereo. Related to “asked” in v3. See note XX above.
CLIX “blessed” = makarios. From makar (happy); from mak– (to become long or large). This is blessed, happy, fortunate. It is when God’s grace/abundance is extended.
CLX “barren” = steira. 5x in NT. From steiros (barren) OR from stereos (hard, solid, steadfast, sure, stable; solid in a literal or figurative sense). This is barren or sterile. It may be from the root as stiff or not natural. This is the root that “sterile” comes from.

and the wombsCLXI that never bore,CLXII and the breastsCLXIII that never nursed.’CLXIV 

Notes on verse 29b

CLXI “wombs” = koilia. From koilos (hollow). This is belly or organs in the abdomen. So, it could be stomach, womb, or heart. Figuratively, this refers to one’s inner self.
CLXII “bore” = gennao. Related to “perform” in v8 & “women” in v27. From genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note LV above). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.
CLXIII “breasts” = mastos. 3x in NT. Perhaps from massaomai (to chew, gnaw); from masso (to knead, squeeze). This is breast or chest.
CLXIV “nursed” = trepho. Related to “inciting” in v2 & “inciting” in v14 & “turned” in v28. 9x in NT. Perhaps from the base of trope (see note XI above). This is to bring up, rear, nourish, fatten, nurse. Properly, it is to enlarge through proper nourishment.

30 Then they will begin to sayCLXV to the mountains,CLXVI ‘FallCLXVII on us,’ and to the hills,CLXVIII ‘CoverCLXIX us.’ 

Notes on verse 30

CLXV “say” = lego. Same as “saying” in v2. See note IX above.
CLXVI “mountains” = oros. Related to “away” in v18. Perhaps from oro (to rise); perhaps akin to airo (see note CIII above). This is mountain or hill.
CLXVII “fall” = pipto. This is to fall literally or figuratively.
CLXVIII “hills” = bounos. 2x in NT. This is a hill or a little hill.
CLXIX “cover” = kalupto. 8x in NT. Related to kalube (hut, cabin). This is to cover, hide, veil, or conceal. Figuratively, it can mean to keep hidden or secret.

31 For if they doCLXX this when the woodCLXXI is green,CLXXII what will happenCLXXIII when it is dry?”CLXXIV

Notes on verse 31

CLXX “do” = poieo. Same as “done” in v22. See note CXIX above.
CLXXI “wood” = xulon. This refers to things made of wood such as a tree trunk, club, staff, or cross. It can also refer to timber used as fuel for a fire.
CLXXII “green” = hugros. 1x in NT. Perhaps from huetos (rain); from huo (rain). This is wet, sappy, fresh, green.
CLXXIII “happen” = ginomai. Same as “perform” in v8. See note LV above.
CLXXIV “dry” = xeros. 8x in NT. This is dry, arid, withered. It can also refer to dry land or imply something that is shrunken.

32 TwoCLXXV othersCLXXVI also, who were criminals,CLXXVII were led awayCLXXVIII to be put to deathCLXXIX with him. 

Notes on verse 32

CLXXV “two” = duo. This is two or both.
CLXXVI “others” = heteros. This is other, another, different, strange. It is another of a different kind in contrast to the Greek word allos, which is another of the same kind. This could be a different quality, type, or group.
CLXXVII “criminals” = kakourgos. Related to “evil” in v22. 4x in NT– 3x of those crucified with Jesus in Luke 23 & 1x of the author of 2 Timothy being chained like a criminal (2:9). From kakos (see note CXVIII above) + the same as ergon (word, task, action, employment);{from ergo (to work, accomplish) or from erdo (to do)}. This is literally wrongdoer – a criminal, someone who does evil.
CLXXVIII “led away” = ago. Same as “brought” in v1. See note IV above.
CLXXIX “put to death” = anaireo. Related to “away” in v18 & “mountains” in v30. From ana (up, back, among, again, anew) + haireo (to take, choose, or prefer) {probably related to airo (see note CIII above)}. This is to take up or away, which implies taking with violence. So, this is used for murdering, executing, and slaying.

33 When they came to the placeCLXXX that is calledCLXXXI The Skull,CLXXXII they crucified Jesus there with the criminals, oneCLXXXIII on his rightCLXXXIV and one on his left.CLXXXV 

Notes on verse 33

CLXXX “place” = topos. This is a place or region. It is a smaller space that can only hold a limited number of people whereas chora is a larger place. Figuratively it could be an opportunity.
CLXXXI “called” = kaleo. Related to “called together” in v13. See note LXXVII above.
CLXXXII “Skull” = kranion. 4x in NT. From kara (the head) OR from the base of keras (horn or something horn-shaped; horn in a literal or figurative sense – that which prevails or a symbol of power). This is skull. It’s where we get the word “cranium” from.
CLXXXIII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
CLXXXIV “right” = dexios. Perhaps from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is right, right side, or the right hand.
CLXXXV “left” = aristeros. 4x in NT. From aristos (best). This is better, used figuratively to refer to the left or left hand side.

[[34 Then Jesus said,CLXXXVI “Father,CLXXXVII forgiveCLXXXVIII them, for they do not knowCLXXXIX what they are doing.”]]CXC 

Notes on verse 34a

CLXXXVI “said” = eiron. Same as “said” in v4. See note XXIV above.
CLXXXVII “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
CLXXXVIII “forgive” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
CLXXXIX “know” = eido. Related to “here” in v14. See note LXXXIII above.
CXC “doing” = poieo. Same as “done” in v22. See note CXIX above.

And they castCXCI lotsCXCII to divideCXCIII his clothing.CXCIV 

Notes on verse 34b

CXCI “cast” = ballo. Same as “put” in v19. See note CV above.
CXCII “lots” = kleros. 12x in NT. Perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread). This lot, portion, heritage. It is that share assigned to you. It could also refer to a lot used to determine something by fate, chance, or divine will.
CXCIII “divide” = diamerizo. 12x in NT. From dia (through, across to the other side, thoroughly) + merizo (to divide, part, share, distribute, assign; figuratively, to differ); {from meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment)}. This is to divide up, distribute, or share. Figuratively, it can mean dissension.
CXCIV “clothing” = himation. From heima (garment) OR from ennumi (to put on). This is the outer garment, cloak, robe, or mantle. It is worn loosely over a tunic.

35 And the people stood by watching,CXCV but the leaders scoffedCXCVI at him, saying,CXCVII

Notes on verse 35a

CXCV “watching” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
CXCVI “scoffed” = ekmukterizo. 2x in NT. From ek (from, from out of) + mukterizo (to sneer at, mock, ridicule, reject; to turn one’s nose at someone or to make mouths); {from mukter (nostril) OR from mukaomai (to roar or bellow); {from muzo (to moo)}}. This is to deride, ridicule, sneer, reject. It is to snort in contempt.
CXCVII “saying” = lego. Same as “saying” in v2. See note IX above.

“He savedCXCVIII others;CXCIX let him save himself if he is the Messiah of God,CC his chosenCCI one!” 

Notes on verse 35b

CXCVIII “saved” = sozo. From sos (safe, rescued, well). This is to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively. This is the root that “savior” and “salvation” come from in Greek.
CXCIX “others” = allos. Related to “each other” in v12. See note LXXIV above.
CC “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
CCI “chosen” = eklektos. Related to “saying” in v2 & “length” in v9. From eklego (to choose, select, elect); {from ek (from, from out of) + lego (see note IX above)}. This is to select or choose. It is making a personal choice – a favorite.

36 The soldiersCCII also mocked him, coming upCCIII and offeringCCIV him sour wineCCV 

Notes on verse 36

CCII “soldiers” = stratiotes. Related to “soldiers” in v11. From stratia (army; used figuratively for large organized groups like the angels and the hosts of heaven, which is to say the stars); from the same as strateuo (see note LXIV above). This is a soldier in a literal or figurative sense.
CCIII “coming up” = proserchomai. Related to “coming” in v26. From pros (for, at, towards) + erchomai (see note CXXXIX above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
CCIV “offering” = prosphero. Same as “brought” in v14. See note LXXX above.
CCV “sour wine” = oxos. 6x in NT– all of the crucifixion. From oxus (sharp, eager, quick); probably related to akmen (even now, still, yet); from the same as akmazo (become ripe, reach maturity); from akme (point or edge); related to ake (point). This is sour wine or vinegar. As the lowest grade of Roman wine, it was a common drink for Roman soldiers.

37 and saying,CCVI “If you are the King of the Jews, save yourself!” 38 There was also an inscriptionCCVII over him, “This is the King of the Jews.”CCVIII

Notes on verses 37-38

CCVI “saying” = lego. Same as “saying” in v2. See note IX above.
CCVII “inscription” = epigraphe. Related to “scribes” in v10. 5x in NT. From epigrapho (to write on, inscribe, read; a literal inscription or a mental one); {from epi (on, upon, to, against, what is fitting) + grapho (see note LXI above)}. This is some kind of title or label like an inscription or superscription.
CCVIII Some manuscripts add “written in Greek and Latin and Hebrew” = gramma + Hellenikos + kai + Rhomaikos + kai + Hebraikos. Gramma is related to “scribes” in v10 & “inscription” in v38. 15x in NT. Hellenikos is 2x in NT. From Hellen (Greek; used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage); {from Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon)}. This is Hellenic, the Greek language. See https://en.wikipedia.org/wiki/Helen_(given_name). Rhomaikos is 1x in NT.From Rhomaisti (Roman, of Rome); from Rhome (Rome); from the base of rhonnumi (to strengthen, be firm, have health; used as a salutation in letters at the end); {probably from rhoomai (to move quickly)} OR from Latin Romulus (the one who founded Rome according to legend – many scholars believe this was suggested after the fact i.e. long after Rome was called Rome) OR from Rumon or Rumen (the Tiber river); {related to Proto-Indo-European root *srew- (to flow)} OR from Etruscan ruma (teat). This is Roman i.e. the Roman language Latin. See https://en.wiktionary.org/wiki/Roma#Latin.. Hebraikos is 1x in NT. From Eber (Heber, one of Christ’s ancestors); from Hebrew Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is Hebraic i.e. the language of the Hebrews.

39 OneCCIX of the criminals who were hangedCCX there kept deridingCCXI him and saying,CCXII “Are you not the Messiah? Save yourself and us!” 

Notes on verse 39

CCIX “one” = heis. Same as “someone” in v17. See note XCVII above.
CCX “hanged” = kremannumi. 7x in NT. This is to hang or suspend. Figuratively, it means to depend.
CCXI “kept deriding” = blasphemeo. Related to {untranslated} in v3 & “addressed” in v20 & “kept shouting” in v21 & “shouts” in v23. From blasphemos (blasphemer, reviler, reviling; speaking slander or evil); {from perhaps blapto (to harm or to hinder) + pheme (saying, news, rumor, fame) {from phemi (see note XXIII above)}. This is to slander, malign, hurl abuse, speak against, blaspheme, or defame. It is speaking evil or abusive language – not acknowledging what is good or worth reverence/respect.
CCXII “saying” = lego. Same as “saying” in v2. See note IX above.

40 ButCCXIII the otherCCXIV rebukedCCXV him,

Notes on verse 40a

CCXIII {untranslated} = apokrinomai. Same as “answered” in v3. See note XXIII above.
CCXIV “other” = heteros. Same as “others” in v32. See note CLXXVI above.
CCXV “rebuked” = epitimao. From epi (on, upon, against, what is fitting) + timao (properly, this is setting a value or price on something, to estimate. Figuratively, it speaks to what level of honor we afford someone or something depending on our personal feeling toward it. By implication, this can mean to revere or honor); {from time (worth or perceived value; literally, price, but figuratively, the honor or value one sees in someone or something; can be esteem or dignity; can also mean precious or valuables); from tino (to pay, be punished, pay a penalty or fine because of a crime); from tio (to pay respect, value)}. This is to render what is due – to assign the value that is appropriate for the situation. So, it could mean to honor or to warn, to rebuke or to charge. Generally, it is a warning meant to guide someone away from doing something wrong or taking the wrong path. It can imply to forbid.

saying,CCXVI “Do you not fearCCXVII God, since you are under the same sentence of condemnation?CCXVIII 

Notes on verse 40b

CCXVI “saying” = phemi. Same as {untranslated} in v3. See note XXIII above.
CCXVII “fear” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
CCXVIII “sentence of condemnation” = krima. Related to “answered” in v3 & “examined” in v14 & “gave…verdict” in v24. From krino (see note XXIII above). This is judgment, sentence, verdict. Sometimes, this can have a negative sense – condemnation. It is the decision and the full force of its effect negative and positive.

41 And we indeedCCXIX have been condemned justly,CCXX for we are gettingCCXXI what we deserve

Notes on verse 41a

CCXIX “indeed” = men. Same as {untranslated} in v33. See note CLXXXIII above.
CCXX “justly” = dikaios. 5x in NT. From dikaios (correct, righteous, just, or a righteous person; implies innocent or conforming to God’s standard of justice); from dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is righteously, uprightly, or equitably. It can also refer to something being as it ought.
CCXXI “getting” = apolambano. Related to “seized” in v26. 10x in NT. From apo (from, away from) + lambano (see note CXXXVI above). This is to receive back, separate, to get one’s due.

for our deeds,CCXXII but this man has doneCCXXIII nothing wrong.”CCXXIV 

42 Then he said,CCXXV “Jesus, rememberCCXXVI me when you come in your kingdom.”CCXXVII 

Notes on verses 41b-42

CCXXII “deeds” = prasso. Same as “done” in v15. See note XCI above.
CCXXIII “done” = prasso. Same as “done” in v15. See note XCI above.
CCXXIV “wrong” = atopos. Related to “place” in v33. 4x in NT. From a (not, without) + topos (see note CLXXX above). This is literally out of place. It can be unusual, improper, or amiss. It can also be wrong in a moral sense, improper, harmful, unreasonable.
CCXXV “said” = eiron. Same as “said” in v4. See note XXIV above.
CCXXVI “remember” = mimnesko. From mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure). This is to remind or remember. It is memory through an active, intentional process or being mindful of. It is not incidentally or accidentally remembering.
CCXXVII “kingdom” = basileia. Related to “king” in v2. From basileus (see note XIX above). This is kingdom, rule, authority, sovereignty, royalty, a realm.

43 He replied,CCXXVIII “TrulyCCXXIX I tellCCXXX you, todayCCXXXI you will be with me in paradise.”CCXXXII

Notes on verse 43

CCXXVIII “replied” = eiron. Same as “said” in v4. See note XXIV above.
CCXXIX “truly” = amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.
CCXXX “tell” = lego. Same as “saying” in v2. See note IX above.
CCXXXI “today” = semeron. Related to “time” in v7. From hemera (see note XLVI above). This is today, now, at present.
CCXXXII “paradise” = paradeisos. 3x in NT. From “Persian pardeda- (enclosure, garden, park); from Old Iranian paradaioa and pardesa (estate); from Proto-Iranian paridayjah (enclosure).” This is a garden or paradise. It could be park grounds for leisure or hunting, a grove, or specifically Eden. It is the same root that “paradise” comes from. See https://en.wiktionary.org/wiki/%CF%80%CE%B1%CF%81%CE%AC%CE%B4%CE%B5%CE%B9%CF%83%CE%BF%CF%82#Ancient_Greek

44 It was now about noon,CCXXXIII and darknessCCXXXIV cameCCXXXV over

Notes on verse 44a

CCXXXIII “noon” = hora + hektos. Literally, “sixth hour.” Hora is a set time or period, an hour, instant, or season. This is where the word “hour” comes from. Hektos is 14x in NT. From hex (six). This is sixth.
CCXXXIV “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.
CCXXXV “came” = ginomai. Same as “perform” in v8. See note LV above.

the wholeCCXXXVI landCCXXXVII until three in the afternoon,CCXXXVIII 

Notes on verse 44b

CCXXXVI “whole” = holos. Same as “all” in v5. See note XXXIV above.
CCXXXVII “land” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
CCXXXVIII “three in the afternoon” = hora + ennatos. Literally, “ninth hour.” Hora is the same as “noon” in v44. See note CCXXXIII above. Ennatos is 10x in NT. From enatos (needy, poor, ninth); {from en (in, on, at, by, with) + deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited)} OR from ennea (nine). This is ninth.

45 while the sun’s lightCCXXXIX failed,CCXL and the curtainCCXLI

Notes on verse 45a

CCXXXIX “sun’s light” = helios. This is sun, which would imply light in general or the east.
CCXL “failed” = ekleipo. 4x in NT. From ek (from, from out of) + leipo (to leave behind, remain, lack, abandon, fall behind while racing). This is to leave out, omit, cease, be obscured, die out.
CCXLI “curtain” = katapetasma. 6x in NT. From kata (down, against, throughout, among) + petannumi (to spread out). This is the inner veil in the Temple. Literally, it is what spreads down i.e. hangs down. The curtain hung between the Holy of Holies, the innermost part of the Temple, from the rest of it.

of the templeCCXLII was tornCCXLIII in two.CCXLIV 

Notes on verse 45b

CCXLII “temple” = naos. From naio (to dwell, inhabit). This is a place for God (or a god) to live – a sanctuary, shrine, or temple. It is a place for God or a god to manifest. For the Jewish Temple, it is used of the Temple itself and the two inner chambers.
CCXLIII “was torn” = schizo. 11x in NT. This is to split, divide, tear, sever; split in a literal or figurative sense. This is where the word “schism” comes from and also “schizophrenia” (literally “split mind”).
CCXLIV “in two” = mesos. Perhaps from meta (with among, behind, beyond; implies a change following contact or action). This is middle, among, center, midst.

46 Then Jesus, crying outCCXLV with a loud voice, said,CCXLVI “Father, into your handsCCXLVII

Notes on verse 46a

CCXLV “crying out” = phoneo. Related to {untranslated} in v3 & “addressed” in v20 & “kept shouting” in v21 & “shouts” in v23 & “kept deriding” in v39. See note CXI above.
CCXLVI “said” = eiron. Same as “said” in v4. See note XXIV above.
CCXLVII “hands” = cheir. Perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

I commendCCXLVIII my spirit.”CCXLIX Having saidCCL this, he breathed his last.CCLI 

Notes on verse 46b

CCXLVIII “commend” = paratithemi. Related to “laid…on” in v26. 19x in NT. From para (by, beside, in the presence of) + tithemi (see note CXLII above). This is properly, to set beside or place before. So, it can mean to set or serve a meal, to deposit something with someone, to set forth an argument. It can also mean to entrust, commend, or tell a parable (as setting forth information).
CCXLIX “spirit” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
CCL “said” = eiron. Same as “said” in v4. See note XXIV above.
CCLI “breathed…last” = ekpeneuo. Related to “spirit” in v46. 3x in NT. From ek (from, from out of) + pneo (see note CCXLIX above). This is to breathe out. Figuratively, it sis breathing out for the last time.

47 When the centurionCCLII saw what had taken place,CCLIII he praisedCCLIV God and said,CCLV

Notes on verse 47a

CCLII “centurion” = hekatontarches. Related to “began” in v2 & “chief priests” in v4 & “before this” in v12 & “leaders” in v13. From hekaton (hundred) + archo (see note VII above). This is a centurion from the Roman army, leader a captain of one hundred soldiers.
CCLIII “taken place” = ginomai. Same as “perform” in v8. See note LV above.
CCLIV “praised” = doxazo. From doxa (glory, opinion, praise, honor, renown; particularly used as a quality of God or manifestation of God – splendor); from dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is to render or hold something as glorious, to glorify, honor, magnify, or celebrate. This is ascribing weight to something by recognizing its true value or essence.
CCLV “said” = lego. Same as “saying” in v2. See note IX above.

“CertainlyCCLVI this manCCLVII was innocent.”CCLVIII 

48 And when allCCLIX the crowds who had gatheredCCLX there for this spectacleCCLXI

Notes on verses 47b-48a

CCLVI “certainly” = ontos. Related to “is” in v2 & “jurisdiction” in v7. 10x in NT. From eimi (see note XVII above). This is really, certainly. It refers to something that matters or that is genuine.
CCLVII “man” = anthropos. Same as “man” in v4. See note XXVIII above.
CCLVIII “innocent” = dikaios. Related to “justly” in v41. See note CCXX above.
CCLIX “all” = pas. Related to “body” in v1 & “together” in v18. See note III above.
CCLX “gathered” = sumparaginomai. Related to “perform” in v8 & “women” in v27 & “bore” in v29. 1x in NT. From sun (with, together with) + paraginomai (to arrive, appear, reach; it implies appearing publicly); {from para (from beside, by) + ginomai (see note LV above)}. This is to be together with, help.
CCLXI “spectacle” = theoria. Related to “watching” in v35. 1x in NT. From the same as theoreo (see note CXCV above). This is a sight or spectacle.

sawCCLXII what had taken place, they returnedCCLXIII home, beatingCCLXIV their breasts.CCLXV 

Notes on verse 48b

CCLXII “saw” = theoreo. Same as “watching” in v35. See note CXCV above.
CCLXIII “returned” = hupostrepho. Related to “inciting” in v2 & “inciting” in v14 & “turned” in v28 & “nursed” in v29. From hupo (by, under, about) + strepho (see note XI above). This is to turn back or behind in a literal or figurative sense.
CCLXIV “beating” = tupto. 14x in NT. This is to strike, beat, or wound – generally with a stick or cudgel. It is hitting with repeated blows. So, it contrasts with paiso and patasso, which describe single blows by hand or weapon. Also contrast plesso (beating with a fist or hammer), rhapizo (to slap), and tugchaono (hitting accidentally). This word is hitting to punish. Figuratively, it can refer to being offended.
CCLXV “breasts” = stethos. Related to “rose” in v1 & “stood by” in v10 & “insurrection” in v19 & “crucify” in v21 & “cross” in v26. 5x in NT. Perhaps from histemi (see note II above). This is breast or chest.

49 But allCCLXVI his acquaintances,CCLXVII including the women who had followedCCLXVIII him from Galilee, stood at a distanceCCLXIX watchingCCLXX these things.

Notes on verse 49

CCLXVI “all” = pas. Same as “all” in v48. See note CCLIX above.
CCLXVII “acquaintances” = gnostos. Related to “learned” in v7. 15x in NT. From ginosko (see note XLI above). This is known or acquaintance.
CCLXVIII “followed” = sunakoloutheo. Related to “followed” in v27. 3x in NT. From sun (with, together with) + akoloutheo (see note CXLVI above). This is to accompany, follow with.
CCLXIX “distance” = makrothen. 14x in NT. From makros (long, distant). This is afar, at a vast distance.
CCLXX “watching” = horao. Same as “saw” in v8. See note XLVII above.


Image credit: “Christ of Guadix [Grenada]” by Aguijarro (Antonio Guijarro Morales).