Luke 13:1

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Luke 13:1 in Multiple Translations

Berean Standard Bible BSB

At that time some of those present told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices.

King James Version KJV

There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.

American Standard Version ASV

Now there were some present at that very season who told him of the Galilæans, whose blood Pilate had mingled with their sacrifices.

Bible in Basic English BBE

Now some people who were there at that time, gave him an account of how the blood of some Galilaeans had been mixed by Pilate with their offerings.

Free Bible Version FBV

It was around this time that some people told Jesus about Pilate's killing of some Galileans while they were offering sacrifices.

Geneva Bible 1599 GNV

There were certaine men present at the same season, that shewed him of the Galileans, whose blood Pilate had mingled with their sacrifices.

Young's Literal Translation YLT

And there were present certain at that time, telling him about the Galileans, whose blood Pilate did mingle with their sacrifices;

World English Bible WEB

Now there were some present at the same time who told him about the Galileans whose blood Pilate had mixed with their sacrifices.

Noah Webster Bible WBS

There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

Douay-Rheims 1899 DRV

And there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

Translation for Translators T4T

Some people who were listening to Jesus at that time told him about some people from Galilee district who had gone to Jerusalem. Pilate, the Roman governor, had ordered soldiers to kill them [MTY] while they were offering sacrifices in the Temple there.

Plain English Version PEV

About that time, some men from Galilee country were killing some animals to give them to God, but then Pilate, the big boss, went with his soldiers and killed those men. Then some people went and told Jesus what happened.

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Berean Amplified Bible — Luke 13:1

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 13:1 Interlinear (Deep Study)

BIB

GRK παρησαν δε τινες εν αυτω τω καιρω απαγγελλοντες αυτω περι των γαλιλαιων ων το αιμα πιλατος εμιξεν μετα των θυσιων αυτων

παρησαν pareimi G3918 be present Verb-IAI-3P

δε de G1161 then Conj

τινες tis G5100 one Indef-NPM

εν en G1722 in/on/among Prep

αυτω autos G846 it/s/he Pron-DSM

τω ho G3588 the/this/who Art-DSM

καιρω kairos G2540 time/right time Noun-DSM

απαγγελλοντες apangellō G518 to announce Verb-PAP-NPM

αυτω autos G846 it/s/he Pron-DSM

περι peri G4012 about Prep

των ho G3588 the/this/who Art-GPM

γαλιλαιων Galilaios G1057 Galilean Noun-GPM

ων hos, hē G3739 which Rel-GPM

το ho G3588 the/this/who Art-ASN

αιμα ahima G129 (Field of) Blood Noun-ASN

πιλατος Pilatos G4091 Pilate Noun-NSM

εμιξεν mignumi G3396 to mix Verb-AAI-3S

μετα meta G3326 with/after Prep

των ho G3588 the/this/who Art-GPF

θυσιων thusia G2378 sacrifice Noun-GPF

αυτων autos G846 it/s/he Pron-GPM

Greek Word Study

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Greek Word Reference — Luke 13:1

παρησαν pareimi G3918 "be present" Verb-IAI-3P

Means to be present or nearby, like when Paul was present with the Corinthians in 1 Corinthians 5:3. It can also refer to something being at hand or available. This word is used in many books, including Acts and Revelation.

Definition: πάρ-ειμι [in LXX for בּוֹא, etc. ;] __1. to be by, at hand or present; __(a) of persons: Rev.17:8; παρών (opposite to ἀπών), 1Co.5:3, 2Co.10:2 10:11 13:2 13:10; before ἐπί with genitive, Act.24:19; ἐνώπιον, Act.10:33; ἐνθάδε, Act.17:6; πρός, with accusative of person(s), Act.12:20, 2Co.11:8, Gal.4:18, 20; __(b) of things : of time, ὁ καιρός, Jhn.7:6; τ. παρόν, Heb.12:11; ἡ ἀλήθεια, 2Pe.1:12; ταῦτα, 2Pe.1:9; τ. παρόντα, Heb.13:5. __2. to have come or arrived (Hdt., Thuc., al.; see Field, Notes, 65) : Luk.13:1, Jhn.11:28, Act.10:21; before εἰς, Col.1:6; before ἐπί, with accusative of thing(s), Mat.26:50 (cf. συν-πάρειμι).† (AS)

Usage: Occurs in 23 NT verses. KJV: come, X have, be here, + lack, (be here) present See also: 1 Corinthians 5:3; Acts 17:6; Hebrews 12:11.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

τινες tis G5100 "one" Indef-NPM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καιρω kairos G2540 "time/right time" Noun-DSM

This word means the right time or opportunity, like in Matthew 11:25 and Mark 1:15. It refers to a specific moment or season, often related to God's plan. It helps us understand timing and purpose.

Definition: καιρός, -οῦ, ὁ [in LXX chiefly for עֵת, also for מוֹעֵד, etc. ;] __1. due measure, fitness, proportion (Eur., Xen., al.). __2. Of Time (cl. also) in the sense of a fixed and definite period, time, season (Kennedy, Sources, 153): Mat.11:25, Mrk.1:15, Luk.21:8, Rom.13:11, Eph.6:18, Heb.11:15, 1Pe.1:5 1:11 Rev.1:3, al.; with genitive, πειρασμοῦ Luk.8:13; τ. καρπῶν, Mat.21:34; σύκων, Mrk.11:13; pl., Mat.21:41; χρόνοι ἢ (καὶ) κ., Act.1:7, 1Th.5:1; ἐθνῶν, Luk.21:24; of opportune or seasonable time, Act.24:25, Gal.6:10, Eph.5:16, Col.4:5; with inf., Heb.11:15; ὁ κ. οὗτος, Mrk.10:30, Luk.18:30; ὁ νῦν κ. (Dalman, Words, 148), Rom.8:18; ὁ κ. ὁ ἐμός, Jhn.7:6; κ. δεκτῲ, 2Co.6:2 (LXX); δουλεύειν τῷ κ., Rom.12:11, R, mg.; τ. σημεῖα τῶν κ., Mat.16:3; adverbial usages: ἐν κ., Mat.24:45, 1Pe.5:6 (cf. καιρῷ, Luk.20:10; τῷ κ., Mrk.12:2); ἄχρι καιροῦ, Luk.4:13; πρὸς καιρόν, Luk.8:13, 1Co.7:5; κατὰ καιρόν, Rom.5:6; πρὸ καιροῦ, Mat.8:29 SYN.: (χρόνος) time in the sense of duration (AS)

Usage: Occurs in 81 NT verses. KJV: X always, opportunity, (convenient, due) season, (due, short, while) time, a while See also: 1 Corinthians 4:5; John 7:6; 1 Peter 1:5.

απαγγελλοντες apangellō G518 "to announce" Verb-PAP-NPM

To announce, like a messenger reporting news, as in Matthew 2:8 and Acts 4:23 where it means to declare or tell something.

Definition: ἀπ-αγγέλλω [in LXX chiefly for נָגַד hi. ;] of a messenger, speaker, or writer, to report, announce, declare: with accusative of thing(s), Act.4:23, al.; with dative of person(s), Mat.2:8, al.; before ὃτι, Luk.18:37; πῶς, Luk.8:36; περί, Luk.7:18 13:1, Act.28:21, 1Th.1:9; λέγων, Act.22:26; with accusative and inf., Act.12:14; before εἰς, Mrk.5:14, Luk.8:34 (MM, VGT, see word; Cremer, 25) (AS)

Usage: Occurs in 44 NT verses. KJV: bring word (again), declare, report, shew (again), tell See also: 1 Corinthians 14:25; Luke 7:22; Hebrews 2:12.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

περι peri G4012 "about" Prep

The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.

Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)

Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαλιλαιων Galilaios G1057 "Galilean" Noun-GPM

A Galilean is someone from Galilee, as seen in Matthew 26:69 and Luke 13:1, referring to people from Jesus' home region. This term is used to describe Jesus and his disciples. It signifies their origin and cultural background.

Definition: Γαλιλαῖος, -αία, -αῖον, Galilæan: Mat.26:69, Mrk.14:70, Luk.13:1, 2 22:59, 23:6, Jhn.4:45, Act.1:11 2:7 5:37.† (AS)

Usage: Occurs in 10 NT verses. KJV: Galilean, of Galilee See also: Acts 1:11; Luke 13:2; Matthew 26:69.

ων hos, hē G3739 "which" Rel-GPM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αιμα ahima G129 "(Field of) Blood" Noun-ASN

Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.

Definition: αἷμα, ατος, τό, [in LXX for דָּם ;] blood. __1. In the ordinary sense: Mrk.5:25, Luk.8:43,44 22:44, Jhn.19:34, Act.15:20,29 21:25, Rev.8:7,8 11:6 16:3,4,6 19:13. __2. In special senses: __(a) of generation, origin, kinship (cl.): Jhn.1:13 (see MM, VGT, see word); __(b) as in OT (AR on Eph, l.with), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opposite to God and created spirits: Mat.16:17, 1Co.15:50, Gal.1:16, Eph.6:12, Heb.2:14; __(with) of things in colour resembling blood: Act.2:19,20, Rev.6:12 14:18-20. __(d) of bloodshed, a bloody death (cl.): Mat.23:30,35 27:4,6,8,24,25, Luk.11:50,51 13:1, Act.1:19 5:28 18:6 20:26 22:20, Heb.12:4, Rev.6:10 17:6 18:24 19:2 ; αἷ. ἐκχέειν (Deiss., LAE, 428; MM, VGT, see word, αἷ.), Rom.3:15, Rev.16:6; __(e) of sacrificial blood, as an expiation: Heb.9:7,12,13,18-22,25 10:4 11:28 13:11; of the blood of Christ, Mat.26:28, Mrk.14:24, Luk.22:20, Jhn.6:53,54,56, Act.20:28, Rom.3:25 5:9, 1Co.10:16 11:25,27, Eph.1:7 2:13, Col.1:20, Heb.9:12,14 10:19,29 12:24 13:20, 1Pe.1:2,19, 1Jn.1:7 (cf. 5:6,8), Rev.1:5 5:9 7:14 12:11. (Cremer, 69 f., 612 f.) † (AS)

Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.

πιλατος Pilatos G4091 "Pilate" Noun-NSM

Pilate was a Roman leader who played a key role in the New Testament, particularly in the trials of Jesus. He is mentioned in Matthew, Mark, Luke, and John. Pilate's story is significant in the Bible.

Definition: Πειλᾶτος (Rec. Πιλάτος, Tr., -ᾶτος, see WH, App., 155), -ου, ὁ, Pontius Pilate: Mat.27:2, Mrk.15:1, Luk.3:1, Jhn.18:29, Act.3:13, 1Ti.6:13, al (AS)

Usage: Occurs in 53 NT verses. KJV: Pilate See also: 1 Timothy 6:13; Luke 23:3; Matthew 27:65.

εμιξεν mignumi G3396 "to mix" Verb-AAI-3S

To mix or mingle is the meaning of this word, as in Revelation 15:2 where it describes people mixing with others. It involves combining things together.

Definition: μίγνυμι (on the spelling μείγ-, ν. B)., § 3, 5) [in LXX for עָרַב hith., etc. ;] to mix, mingle: with accusative and dative, Rev.15:2; with accusative before ἐν, Rev.8:7; before μετά, Mat.27:34, Luk.13:1.† SYN.: κεράννυμι, q.v (AS)

Usage: Occurs in 4 NT verses. KJV: mingle See also: Luke 13:1; Revelation 8:7; Revelation 15:2.

μετα meta G3326 "with/after" Prep

Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.

Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)

Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.

των ho G3588 "the/this/who" Art-GPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θυσιων thusia G2378 "sacrifice" Noun-GPF

A sacrifice is an offering to God, either an animal or a gift, like the sacrifices mentioned in Matthew 9:13 and Mark 12:33. The Greek word for sacrifice is used to describe the act of giving something to God.

Definition: θυσία, -ας, ἡ (θύω) [in LXX chiefly for מִנְחָה, זָבַח ;] __1. actively, an offering, sacrifice (Hdt., al.) __2. Objectively, that which is offered, a sacrifice: Mat.9:13 12:7" (LXX), Mrk.9:49 (WH, mg.), Eph.5:2, Heb.10:5, 26; pl. (as usually in cl.), Mrk.12:33, Luk.13:1, Heb.9:23 10:1, 8, (θ. καὶ προσφοράς); θ. ἀνάγειν, Act.7:41; ἀναφέρειν, Heb.7:27; προσφέρειν, Act.7:42, Heb.5:1 8:3 (δῶρά τε καὶ θ.) Heb.10:11-12 11:4; δοῦναι, Luk.2:24; pass., Heb.9:9; διὰ τῆς θ. αὐτοῦ, Heb.9:26; ἐσθίειν τὰς θ. (Lev.7:15 ff) 1Co.10:18. Metaphorical, Php.4:18, Heb.13:16; θ. πνευματικαί, 1Pe.2:5; θ. ζῶσα, Rom.12:1; θ. αἰνέσεως, Heb.13:15; θ. . . . τ. πίστεως, Php.2:17.† (AS)

Usage: Occurs in 29 NT verses. KJV: sacrifice See also: 1 Corinthians 10:18; Hebrews 10:11; 1 Peter 2:5.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Luke 13:1

Show Verse Quote Highlights

Context
Cross References
Luke 13:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 13:1
Jamieson-Fausset-Brown on Luke 13:1
Matthew Poole's Commentary on Luke 13:1
Trapp's Commentary on Luke 13:1
Ellicott's Commentary on Luke 13:1
Adam Clarke's Commentary on Luke 13:1
Cambridge Bible on Luke 13:1
Barnes' Notes on Luke 13:1
Whedon's Commentary on Luke 13:1
Sermons on Luke 13:1

Context — A Call to Repentance

1At that time some of those present told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices.

2To this He replied, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered this way? 3No, I tell you. But unless you repent, you too will all perish.

Cross References

	Reference	Text (BSB)
1	1 Peter 4:17–18	For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who disobey the gospel of God? And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”
2	Lamentations 2:20	Look, O LORD, and consider: Whom have You ever treated like this? Should women eat their offspring, the infants they have nurtured? Should priests and prophets be killed in the sanctuary of the Lord?
3	Ezekiel 9:5–7	And as I listened, He said to the others, “Follow him through the city and start killing; do not show pity or spare anyone! Slaughter the old men, the young men and maidens, the women and children; but do not go near anyone who has the mark. Now begin at My sanctuary.” So they began with the elders who were before the temple. Then He told them, “Defile the temple and fill the courts with the slain. Go forth!” So they went out and began killing throughout the city.
4	Acts 5:37	After him, Judas the Galilean appeared in the days of the census and drew away people after him. He too perished, and all his followers were scattered.
5	Matthew 27:2	They bound Him, led Him away, and handed Him over to Pilate the governor.

Luke 13:1 Summary

[This verse tells us about a tragic event where some Galileans were killed by Pilate, the Roman governor, while they were trying to worship God. Jesus is going to use this event to teach the people around Him about the importance of repentance and faith. In Luke 13:1, we see that Jesus is not focused on the details of the tragedy, but on the spiritual state of those around Him. As we read this verse, we can remember that God is always concerned with our hearts and our relationship with Him, as seen in Matthew 22:37 and Deuteronomy 6:5.]

Frequently Asked Questions

What was the historical context of Pilate mixing the blood of Galileans with their sacrifices?

This event is not recorded in other historical accounts, but it is likely that it was a brutal act of violence by Pilate, similar to other accounts of his rule in Judea, as recorded in Luke 13:1 and supported by the tone of Roman governance in Acts 5:27 and Romans 13:1-4.

Why did the people tell Jesus about the Galileans whose blood Pilate had mixed with their sacrifices?

The people may have been trying to get Jesus to comment on the tragedy or to ask for His opinion on why such a terrible thing happened, possibly seeking insight into the nature of God, as seen in similar events like the tower of Siloam in Luke 13:4.

How does this verse relate to the concept of suffering and sin?

This verse sets the stage for Jesus' teaching on the relationship between suffering and sin, as He will go on to say that the Galileans' suffering was not a direct result of their sin, but rather that all people are sinners in need of repentance, as seen in Luke 13:2-3 and supported by Romans 3:23.

What can we learn from Jesus' response to this news?

We can learn that Jesus is more concerned with the spiritual state of those around Him than with commenting on current events, and that He often uses such events as opportunities to teach about the importance of repentance and faith, as seen in Matthew 4:17 and Luke 5:32.

Reflection Questions

What are some ways that I have seen or experienced suffering in my own life or in the lives of those around me, and how have I responded to it?
How do I tend to think about the relationship between suffering and sin, and are there any areas where I need to adjust my thinking to align with Jesus' teaching?
What are some things in my life that I need to repent of, and how can I take steps to turn away from those things and towards God?
How can I use times of tragedy or suffering as opportunities to share the gospel and point people to Jesus, as seen in 1 Peter 3:15?

Gill's Exposition on Luke 13:1

There were present at that season,.... Among the innumerable multitude of people, Lu 12:1 that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose

Jamieson-Fausset-Brown on Luke 13:1

There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices.

Matthew Poole's Commentary on Luke 13:1

LUKE CHAPTER 13 Christ showeth that temporal calamities are no sure signs of sinfulness, but that others should take warning by them, and repent. The parable of the fig tree that was ordered to be cut down for being fruitless. Christ healeth a woman that had been long bowed together, and putteth the hypocritical ruler of the synagogue to silence. ,19 He likens the progress of the gospel to a grain of mustard seed, and to leaven. Being asked of the number of the saved, he exhorteth to strive to enter in at the strait gate, He will not be diverted from his course through fear of Herod; and laments over the approaching desolation of Jerusalem. Ver. 1-5. The Holy Scriptures giving us no account of these two stories to which our Saviour doth here refer, and those who have wrote the history of the Jews having given us no account of them, interpreters are at a great loss to determine any thing about them. We read of one Judas of Galilee, who drew away much people after him, and perished, . It is said that he seduced people from their obedience to the Roman emperor, persuading them not to acknowledge him as their governor, nor to pay tribute to the Romans. It is guessed by interpreters, that some of this faction coming up to the passover, (for they were Jews), Pilate fell upon them, and slew them while they were sacrificing. Others think that these were some remnant of Judas’ s faction, but Samaritans, and slain while they were sacrificing at their temple in Mount Gerizim, and that (though Samaritans) they were called Galilaeans, because Judas, the head of their faction, was such. The reader is at liberty to choose which of these he thinks most probable, for I find no other account given by any. The latter is prejudiced by our Saviour’ s calling them Galilaeans, and advantaged by the desperate hatred which the Jews had to the Samaritans, which might make them more prone to censure any passages of Divine providence severe towards them. But what the certain crime or provocation was we cannot say; we are sure that de facto the thing was true, Pilate did mingle the blood of some Galilaeans with their sacrifices, of which a report was brought to Christ. We are at the same loss for those eighteen upon whom the tower in Siloam fell. Siloe, or Siloa, was the name of a small fountain at the foot of Mount Zion, which, as we are told, did not constantly, but at certain times, send out waters, which running through hollow places of the earth, and mines and quarries of stone, made a great noise. Isaiah mentions it, . There was also a pool in Jerusalem which had that name, and had a wall built by it, . Christ sent the blind man to go and wash there, . Turrets are (as we know) very usual upon walls.

Trapp's Commentary on Luke 13:1

1 There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. Ver. 1. Told him of the Galileans] So called from Judas Gaulonites, or Galilaeus, their captain; to whose faction also belonged those four thousand murderers, Acts 21:38. For Pilate had not authority over the Galileans properly so called. See Josephus, xviii. 2.

Ellicott's Commentary on Luke 13:1

XIII. (1) The Galileeans, whose blood Pilate had mingled with their sacrifices.—The incident is not related by Josephus or any other historian, but it was quite in harmony with Pilate’s character. (See Note on Matthew 27:2.) We may fairly infer it to have originated in some outburst of zealous fanaticism, such as still characterised the followers of Judas of Galilee (Acts 5:37), while the pilgrims from that province were offering their sacrifices in the courts of the Temple, and to have been repressed with the same ruthless severity as he had shown in other tumults. It was probably one, at least, of the causes of the enmity between Herod and Pilate of which we read in Luke 23:12.

Adam Clarke's Commentary on Luke 13:1

CHAPTER XIII. Christ preaches the necessity of repentance, from the punishment of the Galileans massacred by Pilate, 1-3. And by the death of those on whom the tower in Siloam fell, 4, 5. The parable of the barren fig tree, 6-29. Christ cures a woman who had been afflicted eighteen years, 10-13. The ruler of the synagogue is incensed and is reproved by our Lord, 14-17. The parable of the mustard seed, 18, 19; of the leaven, 20-21. He journeys towards Jerusalem, and preaches, 22. The question, Are there few saved? and our Lords answer, with the discourse thereon, 23-30. He is informed that Herod purposes to kill him, 31, 32. Predicts his own death at Jerusalem, and denounces judgments on that impenitent city, 33-35. NOTES ON CHAP. XIII. Verse 1. At that season] At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time. Whose blood Pilate had mingled] This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behaviour at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see Acts 5:37,) who would not acknowledge the Roman government, a number of whom Pilate. surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.

Cambridge Bible on Luke 13:1

Luke 13:1-9. Accidents and Judgments. The Barren Fig-Tree.1. There were present at that season] Rather, There arrived at that very season. The curious phrase seems to imply that they had come on purpose to announce this catastrophe. Hence some have supposed that they wished to kindle in the mind of Jesus as a Galilaean (Luke 23:5) a spirit of Messianic retribution (Jos. Antt. Luke 17:9, § 3). But Christ’s answer rather proves that they were connecting the sad death of these Galilaeans with their imaginary crimes. They were not calling His attention to them as martyrs, but as supposed victims of divine anger. Their report indicates a sort of pleasure in recounting the misfortunes of others (ἐπιχαιρεκακία).of the Galileans] who regularly attended the Jewish feasts at Jerusalem, John 4:45.whose blood Pilate had mingled with their sacrifices] Probably at some Passover outbreak, on which the Roman soldiers had hurried down from Fort Antonia. This incident, which was peculiarly horrible to Jewish imaginations, often occurred during the turbulent administration of Pilate and the Romans; see on Luke 23:1; Acts 21:34. At one Passover, “during the sacrifices,” 3000 Jews had been massacred “like victims,” and “the Temple courts filled with dead bodies” (Jos. Antt. xvii. 9, § 3); and at another Passover, no less than 20000 (id. xx. 5, § 3; see also B. J. 11. 5, v. 1). Early in his administration Pilate had sent disguised soldiers with daggers among the crowd (id. Luke 18:3, § 1; B. J. 11. 9, § 4). The special incidents here alluded to were far too common to be specially recorded by Josephus; but in the fact that the victims in this instance were Galilaeans, we may perhaps see a reason for the “enmity” between Pilate and Herod Antipas (Luke 23:12).

Barnes' Notes on Luke 13:1

There were present - That is, some persons who were present, and who had heard his discourse recorded in the previous chapter.

Whedon's Commentary on Luke 13:1

1. Were present—Had come with the intelligence from the metropolis. Jesus is now in eastern Judea. At that season—So as to retail the news in the hearing of Jesus at the close of his discourse.

Sermons on Luke 13:1

	Sermon	Description
	Repentance - Part 1 by Derek Prince	In this sermon, Derek Prince discusses the importance of repentance in the message of salvation. He highlights the role of John the Baptist as the forerunner who prepared the heart
	Accidents, Not Punishments by C.H. Spurgeon	In this sermon, the preacher reflects on a tragic incident where a couple is crushed and killed in an accident. The preacher emphasizes that this event should not be seen as a puni
	Christ’s Call to Repentance by David Wilkerson	In this sermon, the speaker addresses the frequency of natural disasters and how quickly we forget about them. He emphasizes that these events are not just random occurrences, but
	Don't Waste Your Life - Part 1 by John Piper	This sermon emphasizes the importance of not wasting our lives and finding significance, power, and meaning in every moment, even in the midst of pain and suffering. It reflects on
	A Spiritual Leader by Zac Poonen	In this sermon, the speaker emphasizes the importance of being a strong and uncompromising leader for the next generation of believers. He urges listeners to take their calling ser
	Questions Concerning Repentance by E.W. Johnson	In this sermon, the preacher focuses on the theme of repentance and its importance in avoiding destruction. The sermon is based on Luke 13:1-17, where Jesus warns the people that u
	Earthquake: Why the Horror in Haiti? by David Legge	In this sermon, the speaker shares a powerful story of a man who sold his blood to buy an overhead projector to share the gospel in a tribal area. The speaker emphasizes that this