Bible Commentaries

The whole company (απαν το πλητος — hapan to plēthos). All but Nicodemus and Joseph of Arimathea who were probably not invited to this meeting.

Began to accuse (ηρχαντο κατηγορειν — ērxanto katēgorein). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that.

We found (ευραμεν — heuramen). Second aorist active indicative with first aorist vowel α — a Probably they mean that they had caught Jesus in the act of doing these things (in flagrante delicto) rather than discovery by formal trial.

Perverting our nation (διαστρεποντα το ετνος ημων — diastrephonta to ethnos hēmōn). Present active participle of διαστρεπω — diastrephō old verb to turn this way and that, distort, disturb. In the N.T. only here and Acts 13:10. The Sanhedrin imply that the great popularity of Jesus was seditious.

Forbidding to give tribute to Caesar, (κωλυοντα πορους καισαρι διδοναι — kōluonta phorous kaisari didonai). Note object infinitive διδοναι — didonai after the participle κωλυοντα — kōluonta Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke 20:25).

Saying that he himself is Christ a king (λεγοντα αυτον Χριστον βασιλεα ειναι — legonta hauton Christon basilea einai). Note the indirect discourse here after the participle λεγοντα — legonta with the accusative (αυτον — hauton where αυτον — auton could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word “Christ,” but “King” was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

Thou sayest (συ λεγεις — su legeis). A real affirmative as in Luke 22:70. The Gospels all give Pilate‘s question about Jesus asking of the Jews in precisely the same words (Mark 15:2; Matthew 27:11; Luke 23:3; John 18:33).

The multitude (τους οχλους — tous ochlous). The first mention of them. It is now after daybreak. The procession of the Sanhedrin would draw a crowd (Plummer) and some may have come to ask for the release of a prisoner (Mark 15:8). There was need of haste if the condemnation went through before friends of Jesus came.

I find no fault (ουδεν ευρισκω αιτιον — ouden heuriskō aition). In the N.T. Luke alone uses this old adjective αιτιος — aitios (Luke 23:4, Luke 23:14, Luke 23:22; Acts 19:40) except Hebrews 5:9. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in John 18:33-38. Pilate took Jesus inside the palace from the upper gallery (John 18:33) and then came out and rendered his decision to the Sanhedrin (John 18:38) who would not go into the palace of Pilate (John 18:28).

But they were the more urgent (οι δε επισχυον — hoi de epischuon). Imperfect active of επισχυω — epischuō to give added (επι — epi) strength (ισχυω — ischuō). And they kept insisting. Evidently Pilate had taken the thing too lightly.

He stirred up the people (ανασειει τον λαον — anaseiei ton laon). 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).

A Galilean (Γαλιλαιος — Galilaios). If so, here was a way out for Herod without going back on his own decision.

When he knew (επιγνους — epignous). Second aorist active participle from επιγινωσκω — epiginōskō having gained full (επι — epi added knowledge).

Of Herod‘s jurisdiction (εκ της εχουσιας ηρωιδου — ek tēs exousias Hērōidou). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. So here was a chance to respect the prerogative (εχουσια — exousia) of Herod and get rid of this troublesome case also.

Sent him up (ανεπεμπσεν — anepempsen). First aorist active indicative of αναπεμπω — anapempō This common verb is used of sending back as in Luke 23:11 or of sending up to a higher court as of Paul to Caesar (Acts 25:21).

Who himself also was (οντα και αυτον — onta kai auton). Being also himself in Jerusalem. Present active participle of ειμι — eimi f0).

Was exceeding glad (εχαρη λιαν — echarē lian). Second aorist passive indicative of χαιρω — chairō ingressive aorist, became glad.

Of a long time (εχ ικανων χρονων — ex hikanōn chronōn). For this idiom, see note on Luke 8:27; the note on Luke 20:9; and note on Acts 8:11).

He hoped (ηλπιζεν — ēlpizen). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (Luke 9:7-9).

Done (γινομενον — ginomenon). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.

He questioned (επηρωτα — epērōtā). Imperfect active, kept on questioning.

In many words (εν λογοις ικανοις — en logois hikanois). Same use of ικανος — hikanos as in Luke 23:8.

Stood (ιστηκεισαν — histēkeisan). Second perfect active intransitive of ιστημι — histēmi with sense of imperfect. They stood by while Herod quizzed Jesus and when he refused to answer, they broke loose with their accusations like a pack of hounds with full voice (ευτονως — eutonōs adverb from adjective ευτονος — eutonos from ευ — eu well, and τεινω — teinō to stretch, well tuned). Old word, but in the N.T. only here and Acts 18:28.

Set him at nought (εχουτενησας — exouthenēsas). First aorist active participle from εχουτενεω — exoutheneō to count as nothing, to treat with utter contempt, as zero.

Arraying him in gorgeous apparel (περιβαλων εστητα λαμπραν — peribalōn esthēta lampran). Second aorist active participle of περιβαλλω — periballō to fling around one. Λαμπραν — Lampran is brilliant, shining as in James 2:2, so different from the modest dress of the Master. This was part of the shame.

For before they were at enmity between themselves (προυπηρχον γαρ εν εχτραι οντες προς εαυτους — proupērchon gar en echthrāi ontes pros heautous). A periphrastic imperfect of the double compound προυπερχω — prouperchō an old verb, to exist (υπαρχω — huparchō) previously (προ — pro -), here alone in the N.T., with οντες — ontes (participle of ειμι — eimi) added.

Called together (συνκαλεσαμενος — sunkalesamenos). First aorist middle participle (to himself). Pilate included “the people” in the hope that Jesus might have some friends among them.

As one that perverteth the people (ως αποστρεποντα τον λαον — hōs apostrephonta ton laon). Pilate here condenses the three charges in Luke 23:2 into one (Plummer). He uses a more common compound of στρεπω — strephō here, αποστρεπω — apostrephō to turn away from, to seduce, to mislead, whereas διαστρεπω — diastrephō in Luke 23:2 has more the notion of disturbing (turning this way and that). Note the use of ως — hōs with the particle, the alleged reason. Pilate understands the charge against Jesus to be that he is a revolutionary agitator and a dangerous rival to Caesar, treason in plain words.

Having examined him before you (ενωπιον υμων ανακρινας — enōpion humōn anakrinas). Right before your eyes I have given him a careful examination (ανα — ana) up and down, κρινω — krinō to judge, sift. Old and common verb in the general sense and in the forensic sense as here and which Luke alone has in the N.T. (Luke 23:14; Luke 4:9; Luke 12:19; Acts 28:18; Acts 24:8) except 1 Corinthians 9:3.

Whereof (ων — hōn). Attraction of the relative α — ha to the case (genitive) of the unexpressed antecedent τουτων — toutōn f0).

No nor yet (αλλ ουδε — all' oude). But not even.

Hath been done by him (εστιν πεπραγμενον αυτωι — estin pepragmenon autōi). Periphrastic perfect passive indicative of πρασσω — prassō common verb, to do. The case of αυτωι — autōi can be regarded as either the dative or the instrumental (Robertson, Grammar, pp. 534,542).

Chastise (παιδευσας — paideusas). First aorist active participle of παιδευω — paideuō to train a child (παις — pais), and then, as a part of the training, punishment. Our English word chasten is from the Latin castus, pure, chaste, and means to purify (cf. Hebrews 12:6.). Perhaps Pilate may have split a hair over the word as Wycliff puts it: “I shall deliver him amended.” But, if Jesus was innocent, Pilate had no doubt to “chastise” him to satisfy a mob. Luke 23:17 is omitted by Westcott and Hort as from Mark 15:6; Matthew 27:15.

All together (πανπλητει — panplēthei). An adverb from the adjective πανπλητης — panplēthēs all together. Used by Dio Cassius. Only here in the N.T.

Away (αιρε — aire). Present active imperative, Take him on away and keep him away as in Acts 21:36; Acts 22:22, of Paul. But release (απολυσον — apoluson) is first aorist active imperative, do it now and at once.

Insurrection (στασιν — stasin). An old word for sedition, standing off, the very charge made against Jesus (and untrue). If Jesus had raised insurrection against Caesar, these accusers would have rallied to his standard.

And for murder (και πονον — kai phonon). They cared nought for this. In fact, the murderer was counted a hero like bandits and gangsters today with some sentimentalists.

Was cast (ην βλητεις — ēn blētheis). Periphrastic aorist passive indicative of βαλλω — ballō a quite unusual form.

But they shouted (οι δε επεπωνουν — hoi de epephōnoun). Imperfect active of επιπωνεω — epiphōneō to call to. Old verb and a verb pertinent here. They kept on yelling.

Crucify, crucify (σταυρου σταυρου — staurou σταυρωσον — staurou). Present active imperative. Go on with the crucifixion. Mark 15:13 has staurōson (first aorist active imperative), do it now and be done with it. No doubt some shouted one form, some another.

Why, what evil? (Τι γαρ κακον — Ti gar kakoṉ). Note this use of γαρ — gar (explanatory and argumentative combined).

But they were instant (οι δε επεκειντο — hoi de epekeinto). Imperfect middle of επικειμαι — epikeimai an old verb for the rush and swirl of a tempest.

With loud voices (πωναις μεγαλαις — phōnais megalais). Instrumental case. Poor Pilate was overwhelmed by this tornado.

Prevailed (κατισχυον — katischuon). Imperfect active of κατισχυω — katischuō (See note on Matthew 16:18; and note on Luke 21:36). The tempest Pilate had invited (Luke 23:13).

Gave sentence (επεκρινεν — epekrinen). Pronounced the final sentence. The usual verb for the final decision. Only here in the N.T.

Whom they asked for (ον ηιτουντο — hon ēitounto). Imperfect middle, for whom they had been asking for themselves. Luke repeats that Barabbas was in prison “for insurrection and murder.”

To their will (τωι τεληματι αυτων — tōi thelēmati autōn). This is mob law by the judge who surrenders his own power and justice to the clamour of the crowd.

They laid hold (επιλαβομενοι — epilabomenoi). Second aorist middle participle of the common verb επιλαμβανω — epilambanō The soldiers had no scruples about taking hold of any one of themselves (middle voice). Mark 15:21; Matthew 27:32 use the technical word for this process αγγαρευω — aggareuō which see note for discussion and also about Cyrene.

Laid on him (επετηκαν — epethēkan). Κ — K first aorist of επιτιτημι — epitithēmi bear it (περειν — pherein). Present infinitive, to go on bearing.

Followed (ηκολουτει — ēkolouthei). Imperfect active, was following. Luke 23:27-32 are peculiar to Luke.

Bewailed (εκοπτοντο — ekoptonto). Imperfect middle of κοπτω — koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).

Lamented (ετρηνουν — ethrēnoun). Imperfect active of τρηνεω — thrēneō old verb from τρεομαι — threomai to cry aloud, lament.

Turning (στραπεις — strapheis). Luke is fond of this second aorist passive participle of στρεπω — strephō (Luke 7:9, Luke 7:44, Luke 9:55, Luke 10:23). If he had been still carrying the Cross, he could not have made this dramatic gesture.

Weep not (μη κλαιετε — mē klaiete). Present active imperative with μη — mē Stop weeping.

Blessed (μακαριαι — makariai). A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (Luke 1:25, Luke 1:36).

To the hills (τοις βουνοις — tois bounois). A Cyrenaic word. In the N.T. only here and Luke 3:5. Quotation from Hosea 10:8.

In the green tree (εν υγρωι χυλωι — en hugrōi xulōi). Green wood is hard to burn and so is used for the innocent.

In the dry (εν τωι χηρωι — en tōi xērōi). Dry wood kindles easily and is a symbol for the guilty. This common proverb has various applications. Here the point is that if they can put Jesus to death, being who he is, what will happen to Jerusalem when its day of judgment comes?

What shall be done (τι γενηται — ti genētai). Deliberative subjunctive.

Were led (αγω — e4gonto). Imperfect passive of κακουργοι — agō were being led.

Malefactors (κακον — kakourgoi). Evil (εργον — kakon), doers (work, αναιρετηναι — ergon). Old word, but in the N.T. only in this passage (Luke 23:32, Luke 23:33, Luke 23:39) and 2 Timothy 2:9. Luke does not call them “robbers” like Mark 15:27; Matthew 27:38, Matthew 27:44.

To be put to death (αναιρεω — anairethēnai). First aorist passive infinitive of anaireō old verb, to take up, to take away, to kill.

The skull (το κρανιον — to kranion). Probably because it looked like a skull. See note on Matthew 27:33; Mark 15:22.

There they crucified him (ekei estaurōsan). There between the two robbers and on the very cross on which Barabbas, the leader of the robber band, was to have been crucified.

One (hon men), the other (εκει εσταυρωσαν — hon de). Common idiom of contrast with this old demonstrative ον μεν — hos and ον δε — men and ος — de f0).

Father forgive them (Πατερ απες αυτοις — Pater απιημι — aphes autois). Second aorist active imperative of εβαλον κληρον — aphiēmi with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke‘s Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin.

Cast lots (βαλλω — ebalon klēron). Second aorist active indicative of ballō See Mark 15:24; Matthew 27:35. John 19:23. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.

The people stood beholding (ιστηκει — histēkei). Past perfect active of ιστημι — histēmi intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning.

Scoffed (εχεμυκτηριζον — exemuktērizon). Imperfect active, perhaps inchoative, began to turn up (out, εχ — ex) at the dying Christ. The language comes from Psalm 22:7.

The Christ of God (ο Χριστος του τεου — ho Christos tou theou). He had claimed to be just this (Luke 22:67, Luke 22:70). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in Mark 15:31; Matthew 27:42. Luke alone gives the contemptuous use of ουτος — houtos (this fellow) and the fling in “the elect” (ο εκλεκτος — ho eklektos). These rulers were having their day at last.

Mocked (ενεπαιχαν — enepaixan). Even the soldiers yielded to the spell and acted like boys in their jeers. Aorist tense here and different verb also from that used of the rulers. They were not so bitter and persistent.

If (ει — ei). Condition of the first class as is text in Luke 23:35 used by the rulers. The soldiers pick out “the king of the Jews” as the point of their sneer, the point on which Jesus was condemned. But both soldiers and rulers fail to understand that Jesus could not save himself if he was to save others.

A superscription (επιγραπη — epigraphē). Mark 15:26 has “the superscription of his accusation” Matthew 27:37, “his accusation,” John 19:19 “a title.” But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John 19:20).

Railed (εβλασπημει — eblasphēmei). Imperfect active, implying that he kept it up. His question formally calls for an affirmative answer (ουχι — ouchi), but the ridicule is in his own answer: “Save thyself and us.” It was on a level with an effort to break prison. Luke alone gives this incident (Luke 23:39), though Mark 15:32; Matthew 27:44 allude to it.

Rebuking (επιτιμων — epitimōn). From what Mark and Matthew say both robbers sneered at Jesus at first, but this one came to himself and turned on his fellow robber in a rage.

Dost thou not even fear God? (Ουδε ποβηι τον τεον — Oude phobēi ton theoṉ). Ουδε — Oude here goes with the verb. Ποβηι — Phobēi (second person singular present indicative middle of ποβεομαι — phobeomai Both of you will soon appear before God. Jesus has nothing to answer for and you have added this to your other sins.

Nothing amiss (ουδεν ατοπον — ouden atopon). Nothing out of place (α — a privative, τοπος — topos place). Old word, three times in the N.T. (Luke 23:44; Acts 28:6; 2 Thessalonians 3:2). This can only mean that this robber accepts the claims of Jesus to be true. He is dying for claiming to be Messiah, as he is.

In thy kingdom (εις την βασιλειαν σου — eis tēn basileian sou text of Westcott and Hort or εν τει βασιλειαι σου — en tei basileiāi sou margin). Probably no difference in sense is to be found, for εις — eis and εν — en are essentially the same preposition. He refers to the Messianic rule of Jesus and begs that Jesus will remember him. It is not clear whether he hopes for immediate blessing or only at the judgment.

Today shalt thou be with me in Paradise (Σημερον μετ εμου εσηι εν τωι παραδεισωι — Sēmeron met' emou esēi en tōi paradeisōi). However crude may have been the robber‘s Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2 Corinthians 12:4; Revelation 2:7), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting “Abraham‘s bosom” (Luke 16:22.) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it.

The sun‘s light failing (του ηλιου εκλειποντος — tou hēliou ekleipontos). Genitive absolute of the present active participle of εκλειπω — ekleipō an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to “the sun was darkened” (εσκοτιστη ο ηλιος — eskotisthē ho hēlios) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, “the sun‘s light failing.” Leave the darkness unexplained.

In the midst (μεσον — meson). In the middle. Mark 15:38; Matthew 27:51 have “in two” (εις δυο — eis duo).

Father (Πατερ — Pater). Jesus dies with the words of Psalm 31:5 on his lips.

Gave up the ghost (εχεπνευσεν — exepneusen). First aorist active indicative of εκπνεω — ekpneō to breathe out, to expire, old word, but in the N.T. only here and Mark 15:37, Mark 15:39. There is no special reason for retaining “ghost” in the English as both Matthew 27:50 (yielded up his spirit, απηκεν το πνευμα — aphēken to pneuma) and John 19:30 (gave up his spirit, παρεδωκεν το πνευμα — paredōken to pneuma) use πνευμα — pneuma which is the root of εκπνεω — ekpneō the verb in Mark and Luke.

Glorified (εδοχαζεν — edoxazen). Imperfect active. Began to glorify (inchoative) or kept on glorifying.

Certainly (οντως — ontōs). Really, old adverb from the participle ον — on from ειμι — eimi to be. Used also in Luke 24:34 of the resurrection of Jesus.

A righteous man (δικαιος — dikaios). Mark 15:39 (Matthew 27:54) which see, represents the centurion as saying τεου υιος — theou huios (God‘s Son) which may mean to him little more than “righteous man.”

That came together (συνπαραγενομενοι — sunparagenomenoi). Double compound (συν — sun together, παρα — para along), that came along together.

To this sight (επι την τεωριαν ταυτην — epi tēn theōrian tautēn). This spectacle (τεωριαν — theōrian from τεωρεω — theōreō Luke 23:35).

Returned (υπεστρεπον — hupestrephon). Imperfect active of υποστρεπω — hupostrephō See them slowly wending their way back to the city from this Tragedy of the Ages which they had witnessed in awe.

Stood afar off (ιστηκεισαν απο μακροτεν — histēkeisan apo makrothen). Same verb as in Luke 23:35. Melancholy picture of the inner circle of the acquaintances of Jesus and the faithful band of women from Galilee.

Seeing these things (ορωσαι ταυτα — horōsai tauta). And helpless either to prevent them or to understand them. They could only stand and look with blinded eyes.

He had not consented to their counsel and deed (ουτος ουκ ην συνκατατετειμενος τηι βουληι και τηι πραχει αυτων — houtos ouk ēn sunkatatetheimenos tēi boulēi kai tēi praxei autōn). 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.

Was looking for (προσεδεχετο — prosedecheto). Imperfect middle. Mark 15:43 has the periphrastic imperfect (ην προσδεχομενος — ēn prosdechomenos).

Asked for (ηιτησατο — ēitēsato). First aorist middle (indirect) indicative as in Mark 15:43; Matthew 27:58. The middle voice shows that Joseph of Arimathea asked the body of Jesus as a personal favour.

Took it down (κατελων — kathelōn). Second aorist active participle of καταιρεω — kathaireō as in Mark 15:46.

Wrapped (ενετυλιχεν — enetulixen), as in Matthew 27:59 where Mark 15:46 has ενειλησεν — eneilēsen (wound), which see note. John 19:40 has “bound” (εδησαν — edēsan). See Matt. and Mark also for the linen cloth (σινδονι — sindoni).

Hewn in stone (λαχευτωι — laxeutōi). From λαχευω — laxeuō (λας — las a stone, χεω — xeō to polish). In the lxx and here only in the N.T. Nowhere else so far as known. See the usual Greek verb λατομεω — latomeō in Mark 15:46; Matthew 27:60.

Where never man had yet lain (ου ουκ εν ουδεις ουπω κειμενος — hou ouk en oudeis oupō keimenos). Triple negative and periphrastic past perfect passive in sense (κειμαι — keimai), though periphrastic imperfect passive in form. Same item in John 19:40 who uses ην τετειμενος — ēn tetheimenos (periphrastic past perfect passive in form).

The day of the Preparation (ημερα παρασκευης — hēmera paraskeuēs). The technical Jewish phrase for the day before the sabbath for which see Matthew 27:62.

Drew on (επεπωσκεν — epephōsken). Imperfect active, began to dawn or give light. However, it was sundown, not sunrise when the Jewish sabbath (twenty-four-hour day) began. The confusion is to us, not to the Jews or the readers of the Greek New Testament. Luke is not speaking of the twelve-hour day which began with sunrise, but the twenty-four-hour day which began with sunset.

Had come with him (ησαν συνεληλυτυιαι — ēsan sunelēluthuiai). Periphrastic past perfect active of συνερχομαι — sunerchomai after (κατακολουτησασαι — katakolouthēsasai). Aorist active participle of κατακολουτεω — katakoloutheō an old verb, but in the N.T. only here and Acts 16:17. It is possible that they followed after Joseph and Nicodemus so that they “beheld the tomb,” (ετεασαντο το μνημειον — etheasanto to mnēmeion), and also “how his body was laid” (ως ετετη το σωμα αυτου — hōs etethē to sōma autou). First aorist passive indicative of τιτημι — tithēmi They may in fact, have witnessed the silent burial from a distance. The Syriac Sinaitic and the Syriac Curetonian give it thus: “and the women, who came with Him from Galilee went to the sepulchre in their footsteps, and saw the body when they had brought it in there.” At any rate the women saw “that” and “how” the body of Jesus was laid in this new tomb of Joseph in the rocks.

On the sabbath they rested (το σαββατον ησυχασαν — to sabbaton hēsuchasan). They returned and prepared spices before the sabbath began. Then they rested all during the sabbath (accusative of extent of time, το σαββατον — to sabbaton).