1:
And the whole multitude of them arose and led him to Pilate 2: And they
began to accuse him saying We found this fellow perverting the nation and
forbidding to give tribute to Caesar saying that he himself is Christ [the]
King 3: And Pilate asked him saying Are you the King of the Jews And he
answered him and said you say it 4:
Then said Pilate to the chief priests and to the people I find no fault in this
man 5: And they were the more fierce saying He stirs up the people
teaching throughout all Jewry beginning from Galilee to this place 6:
When Pilate heard of Galilee he asked whether the man were a Galilaean 7:
And as soon as he knew that he belonged to Herod's jurisdiction he sent him to
Herod who himself also was at Jerusalem at that time 8: And when Herod
saw Jesus he was exceeding glad for he was desirous to see him of a long season
because he had heard many things of him and he hoped to have seen some miracle
done by him 9: Then he questioned with him in many words but he answered
him nothing 10: And the chief priests and scribes stood and vehemently
accused him 11: And Herod with his men of war utterly despised and
mocked him and arrayed him in a gorgeous robe and sent him again to Pilate [1] 12:
And the same day Pilate and Herod were made friends together for before they
were at enmity between themselves 13: And Pilate when he had called
together the chief priests and the rulers and the people 14: Said to
them You have brought this man to me as one that perverts the people and behold
I having examined him before you have found no fault in this man touching those
things whereof you accuse him 15: No nor yet Herod for I sent you to him
and lo nothing worthy of death is committed [by] him 16: I will
therefore chastise him and release him 17: For of necessity he must
release one to them at the feast 18: And they cried out all at once
saying Away with this man and release to us Barabbas 19: Who for a
certain sedition made in the city and for murder was cast into prison 20:
Pilate therefore willing to release Jesus spoke again to them 21: But
they cried saying Crucify him crucify him 22: And he said to them the
third time Why, what evil hath he done I have found no cause of death in him I
will therefore chastise him and let him go 23: And they were instant
with loud voices requiring that he might be crucified And the voices of them
and of the chief priests prevailed 24: And Pilate gave sentence that it
should be as they required 25: And he released to them him that for
sedition and murder was cast into prison whom they had desired but he delivered
Jesus to their will 26: And as they led him away they laid hold upon one
Simon a Cyrenian coming out of the country and on him they laid the cross that
he might bear it after Jesus 27: And there followed him a great company
of people and of women[2]
who also bewailed and lamented him 28: But Jesus turning unto them said Daughters of Jerusalem weep not for me but
weep for yourselves and for your children 29: For behold the days are
coming in the which they shall say Blessed are the barren and the wombs that
never bore and the breasts which never nursed 30: Then shall they begin
to say to the mountains Fall on us and to the hills cover us Revelation
6:16-17 31: For if they do these things [to me] in a green tree
what shall be done [to you] in the dry 32: And there were also two
other malefactors led with him to be put to death 33: And when they were
come to the place which is called Calvary there they crucified him and the
malefactors one on the right hand and the other on the left 4: Then said
Jesus Father forgive them for they know
not what they do And they parted his clothing and cast lots 35: And
the people stood watching And the rulers also with them sneered at him saying
He saved others let him save himself if he be [the] Christ Theos’ chosen [one] 36: And the soldiers also mocked him
coming to him and offering him vinegar 37: And saying If you be the king
of the Jews save yourself 38: And a superscription [inscription] also
was written over him in letters of Greek and Latin and Hebrew THIS IS THE KING
OF THE JEWS 39: And one of the malefactors who was hanged railed on him
saying If you be [the] Christ save yourself and us[3] 40:
But the other answering rebuked him saying Do you not fear God [even now]
seeing you are in the same condemnation 41: And we indeed [are] justly
[condemned] for we receive the due reward of our deeds but this man has done
nothing wrong 42: And he said to Jesus Lord remember me when you come
into your kingdom[4]
43: And Jesus said to him Assuredly
I say to you Today shall you be with me in paradise[5]
Luke 16:22 44: And it was about the sixth hour and there was a
darkness over all the earth until the ninth hour 45: And the sun was
darkened and the veil of the temple was torn in half 46: And when Jesus
had cried with a loud voice he said Father
into your hands I entrust my spirit and having spoken thus he died[6] 47:
Now when the centurion saw what was done he glorified God saying Certainly this
was a righteous man[7]
48: And all the people that came together to that sight beholding the
things which were done, smote their breasts[8]
and returned 49: And all his acquaintance and the women that followed
him from Galilee stood afar off beholding these things 50: And behold
there was a man named Joseph a counseller and he was a good man and a just 51:
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 52: This
man went to Pilate and asked for the body of Jesus 53: And he took it
down and wrapped it in linen and laid it in a tomb that was hewn in stone wherein
never as yet any had been laid 54: And that day was the preparation and
the sabbath drew on 55: And the women also which came with him from
Galilee followed after and beheld the tomb and how his body was laid 56:
And they returned and prepared spices and ointments and rested the sabbath[9]
day according to the commandment
[1] How many
are like Herod, curious and expectant, but then despising Jesus when he doesn’t
live up to the unrealistic or even sinful expectation?
[2] It is
not insignificant that the scriptures, breathed by God, should single out women
in this verse as a prominent part of the crowd following Jesus to his
crucifixion, bewailing and lamenting him. Although the scriptures record Jesus
turning men back from joining his band of disciples, there is no record that he
ever told a single woman to turn from following him and go back home. Womankind
was the first minority oppressed by sin, and womankind was the first to be set
free by the manchild that the first woman audawm
ishshaw (later named Eve [see untranslated
words under special features of this commentary]) was told by YHWH Elohiym
would be born of her to set free from the awful curse of sin and restore all
things back to perfection. Jesus was the first feminist—The great emancipator
of women. Definition of Feminist: One who advocates for
absolute equality of the sexes
[3] Anger,
rebellion against God, and false expectation did not rescue this one who had not
only experienced temporal suffering and death in his condemnation, but was
about to serve an eternal sentence as well. He wanted absolution without
repentance (only the Savior can absolve). He wanted the Savior to do his bidding—which
was to rescue him from the consequences of his unrepentant sin—and then hated
him when he would not.
[4] A broken
and contrite heart HE will not despise. This criminal understood his sin,
repented of it, and without ritual prayer, or ritual baptism, or any other religious
trappings, stepped out of death into life everlasting with that simple
confession of faith, “Lord, remember me….”
[5][5] This one
statement, made by Jesus, obliterates any idea that the doctrine of soul sleep
is scriptural. The man hanging on the cross next to Jesus was going to be in
paradise with him that very day. Paul said to be absent from the body is to be
present with the Lord.
[6] The
worst thing that can happen to anyone is to die without the comforting presence
of God and hope of eternal life. That is the fate of all who die without
Christ. God laid on Jesus the sins of us all. He died the lonely and terrifying
death of those who die without having their sins forgiven. He who had no sin, endured
this for us, so we would not have to. It was the dreadful prospect of this that
caused his sweat to become as droplets of blood as he prayed in the garden. It
was the devastating experience of this, on the cross, that caused him to cry
out in stark terror, “Father, Father,
why have you forsaken me!?” But he endured when he could have called 10,000
angels to his rescue. God laid on him the sins of us all, and he died in that
condition. Jesus (who was fully human as well as fully God—we cannot fathom
that infinite truth), as a human, died completely alone—for all humanity. He experienced
for the first and only time in his life the shattering reality of separation
from his father and his God. That is why his very last words were words of
faith, entrusting his spirit to God.
[7]
The centurion knew that no one died that fast on the cross, and that following
his prayer of forgiveness and the way he dealt with the criminal on the cross
beside him, was a powerful testimony to the character of the man the Roman had
just crucified.
[8]
These were the same people who collectively cried, “Crucify him!” at Pilate’s
Judgement seat. They “smote their breasts.” That appears to be an action of
regret or sadness. For a moment, it seems, the hardness in their hearts melted.
[9]
This was not the seventh day Sabbath but rather the Day of Passover, a high
Sabbath. Jesus died on the day of Passover. He was the Passover lamb—the Lamb
of God that takes away the sin of the
world.John 1:29
Jocelyn Andersen is best known for her book, Woman
Submit! Christians & Domestic Violence. For more information about her work, visit
her website at www.JocelynAndersen.com
Special
Features of the HHBC
The main body of scripture text in this commentary is
based on the Received Text (Textus Receptus) of the NT and the Ben Chayyim
Masoretic text of the OT as found in the Original *Strong’s Concordance, 1894,
by James Strong, and compared diligently with the work of respected scholars.
Archaic language is updated in most cases, but The AV
is followed unchanged where the language and sense of the translation is clear
to the modern reader.
Where a Hebrew or Greek word has no good English
equivalent, the original word is left untranslated, in italics, with the *Strong’s Greek [G] or Hebrew [H] reference
number notated beside it.
Where the Old Covenant is quoted in the New Testament,
the Hebrew words may be used and left untranslated
The words of Jesus are in bold print
Scripture cross-references are noted in line with the
text
There is little punctuation used in the main body of
the scripture-commentary text
Brackets [ ] indicate alternate rendering or short commentary
Longer commentary is located in footnotes
*20th Century editions of this work, such
as, The New Updated Strong’s, and, The Strongest Strong’s, are not referenced
in the HHBT as they do not relate to the Textus Receptus or the Ben Chayyim
Masoretic Text this commentary is based upon.
List of Untranslated Words in the HHBC
Adam H120 Pronounced “audawm” The name of the first man,
and, more importantly, the name God gave to both
the first man and the first woman; the entire human race; mixed crowds in the
Hebrew are also referred to as audawm. In the HHBC Hebrew text, when H120 is
used in reference to groups of both females and males, or of the human race in
general, the phonetic spelling of “audawm” will be used in place of androcentric
words such as mankind or human race. The word “Adam” will be used only when the
text is specifically referencing the first man.
Adown H113 Lord
Aggelos G32 pronounced angelos: messenger, translated “angel”
179 times in the AV
Aner G435 Male, husband, or a group of people composed of
both females and males (which indicates that G435 could be translated as female
unless the context demands otherwise)
Anthropos G444 A human being; the human race in general; Mixed
crowds of both men and women; angels who are sometimes mistaken for men; people
in general, whether female or male. In instances where this is the case, rather
than using a gender specific or androcentric term, the HHBC commentary uses the
untranslated Greek word, anthropos, which
is frequently used in the Received Text for mixed groups of women and men and
of the human race as a whole. Most languages are androcentric (male centered)
including the Hebrew and Greek our English scriptures were translated from.
Most English translations are even more so, and in many cases supplement the
text with the words, man or men where they do not appear. For that reason,
where the Greek word, anthropos,
occurs, the HHBC often leaves it untranslated, leaving it to the context and
the reader to decide if the text is alluding specifically to males, or to a
mixed crowd/group composed of both females and males, or of the entire human
race in general.
Aule G833 Hall, Court, Palace [home/habitation]
Autos G846 a pronoun that could be translated any number of
ways: she, he, it, himself, herself, the same, they, their, etc..
Beelzeboul G954 A
name of Satan
Eklektos
Picked out, chosen,
Diamonions G1140 Evil Spirits
Elohiym
Gods, i.e., The Godhead.
Specifically denoting three.
Exodus G1841 Departure
Hades G86 The nether world; the realm of the dead; the lower
regions
'ishshah Hebrew for woman/wife, but not exclusively so. The word is also used for mixed crowds of both females and males, and therefore, can also be used as gender neutral, as context allows, just as the words adam and iysh are seen in gender neutral biblical usage. Context must determine translation.
Iysh Hebrew for man/husband/mixed crowds
of both women and men/homosapiens in general
panoplia G3833 complete set of armor
Satanas G4567 Satan
Theos G2316 Deity; god; The reason the word, Theos, is largely left untranslated in
this commentary, is to put to rest erroneous teaching that the word must be
prefaced by the definite article, “ho,” in order to be referring to Yahweh. In fact, most New Testament
scripture references to Theos are not
introduced using the definite article, “ho,” but even so, it cannot be argued
when the Almighty is being referenced—especially in the case of John 1:1, where
John, a Jew who would never commit blasphemy by following anyone who was called
“A” god, calls Jesus God. John was specifically stating that Jesus is YHWH
[Yahweh].
Ho Theos G3588 The Diety
YHWH H3068 (known as the Tetragrammaton) Yahweh; The true
name of the name of the Almighty; Known to scholars as the Tetragrammaton; the
correct pronunciation is, Yahveh.” This pronunciation has never been lost,
according to Jewish scholar, Kaufmann Kohler. In the HHBC, any New Testament
citing of the Hebrew Tetragrammaton from an Old Covenant source will be treated
as Hebrew. The letters YHWH will be used in the verse in place of LORD.
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