Luke 24:20

Luk 24:20 . ὅπως τε , and how; ὅπως here = πῶς , used adverbially with the indicative, here only in N.T. The τε connects what follows with what goes before as together constituting one complete tragic story: the best of men treated as the worst by the self-styled good. καὶ ἐσταύρωσαν : this confirms the idea suggested in the previous narrative of the crucifixion that Lk. regarded that deed as the crime of the Jewish people, and even as executed by them.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

It appeareth by the converting of the forewarnings of the Prophets, that all those things are true and certain, which the Evangelists have put down in writing of Christ.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(20) Delivered him to be condemned to death.—Literally, to a sentence of death. The words are strictly accurate. The Sanhedrin had not, strictly speaking, passed a sentence of death, though they had voted for condemning our Lord on a capital charge. For that they had to deliver Him up to the secular arm of Pilate.

And have crucified him.—Better, and crucified Him, the tense being the same as “delivered.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Yea, and certain women also of our company,.... Who came with them from Galilee, who were of the same religion, professed the same faith, and belonged to the same society and community; who they were, and their names, see Luk 24:10.

made us astonished; surprised us, with an account they brought, so that we could not, nor can we now tell, what to think or say of it; it is such an one, we know not how to believe, nor to disprove; it is we fear too good to be true, and should it be as they report, it is amazing indeed:

which were early at the sepulchre; of the person now mentioned, Jesus of Nazareth; even this very morning, by break of day, at least at sunrise, whither they went to anoint his body, thinking nothing at all about the resurrection of him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

Ver. 20. Delivered him] viz. to the Roman governor. Hence he is said to have been crucified at Rome, Rev 11:8.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sec the notes at Mat 26:59-66.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is from hence evident, that as yet they neither had a true notion of Christ as God man in one person, nor yet of the Messiah, but still remained in an opinion of a temporal deliverance to be effected for the Jews by the Messiah, when he should come. The words also showed a great weakness in the disciples’ faith as to Christ; they speak as if they were quite out of breath, and their faith began to fail. We were, say they, once of the mind, and maintained some hope, that this Jesus of Nazareth had been he whom God had designed for the Messiah, and now it is

the third day since these things were done. This mention of the third day is a good argument to prove that these were some old disciples of Christ, who had taken notice of his promise, or prophecy, that he should rise again the third day, Luk 18:33. They ought to have had patience till night, and to have considered, that though the third day were begun, yet it was not yet past.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20.] ὅπως depends on οὐκ ἔγνως, ver. 18.

ἡμῶν] Therefore the two disciples were Jews, not Hellenists, as some have supposed. That “they say our, not as excluding, but as including the stranger,” as alleged in some former Editions, is not a safe view from the evidently exclusive use of ἡμεῖς in the next verse.

παρέδωκαν, to Pilate.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. It is not out of any favour to the Romans (Renan) that Lk. does not mention their share in the crime. Lk. alone tells us that Roman soldiers mocked Jesus on the cross (22:36). And here their share (which was notorious and irrelevant) is implied in παρέδωκαν and ἐσταύρωσαν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.