Luke 23:11

Luke 23:11 in Multiple Translations

Berean Standard Bible BSB

And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.

King James Version KJV

And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

American Standard Version ASV

And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate.

Bible in Basic English BBE

And Herod, with the men of his army, put shame on him and made sport of him, and dressing him in shining robes, he sent him back to Pilate.

Free Bible Version FBV

Herod and his soldiers treated Jesus with contempt and mocked him. Then they placed a royal robe on him and sent him back to Pilate.

Geneva Bible 1599 GNV

And Herod with his men of warre, despised him, and mocked him, and arayed him in white, and sent him againe to Pilate.

Young's Literal Translation YLT

and Herod with his soldiers having set him at nought, and having mocked, having put around him gorgeous apparel, did send him back to Pilate,

World English Bible WEB

Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.

Noah Webster Bible WBS

And Herod with his troops set him at naught, and mocked him , and arrayed him in a gorgeous robe, and sent him again to Pilate.

Douay-Rheims 1899 DRV

And Herod with his army set him at nought, and mocked him, putting on him a white garment, and sent him back to Pilate.

Translation for Translators T4T

Then Herod and his soldiers ◄made fun of/ridiculed► Jesus. They put gorgeous clothes on him to mock him as being a king. Then Herod sent him back to Pilate.

Plain English Version PEV

Then Herod and his soldiers started laughing at Jesus and rubbishing him. They put a pretty coat on him, the sort that a big boss wears. Then they sent him back to Pilate.

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Berean Amplified Bible — Luke 23:11

BAB

Word Study

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Luke 23:11 Interlinear (Deep Study)

BIB

GRK εξουθενησας δε αυτον ο ηρωδης συν τοις στρατευμασιν αυτου και εμπαιξας περιβαλων αυτον εσθητα λαμπραν ανεπεμψεν αυτον τω πιλατω

εξουθενησας exoutheneō G1848 to reject Verb-AAP-NSM

δε de G1161 then Conj

αυτον autos G846 it/s/he Pron-ASM

ο ho G3588 the/this/who Art-NSM

ηρωδης Hērōdēs G2264 Herod Noun-NSM

συν sun G4862 with Prep

τοις ho G3588 the/this/who Art-DPN

στρατευμασιν strateuma G4753 troops Noun-DPN

αυτου autos G846 it/s/he Pron-GSM

και kai G2532 and Conj

εμπαιξας empaizō G1702 to mock Verb-AAP-NSM

περιβαλων periballō G4016 to clothe Verb-2AAP-NSM

αυτον autos G846 it/s/he Pron-ASM

εσθητα esthēs G2066 clothing Noun-ASF

λαμπραν lampros G2986 shining Adj-ASF

ανεπεμψεν anapempō G375 to send back Verb-AAI-3S

αυτον autos G846 it/s/he Pron-ASM

τω ho G3588 the/this/who Art-DSM

πιλατω Pilatos G4091 Pilate Noun-DSM

Greek Word Study

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Greek Word Reference — Luke 23:11

εξουθενησας exoutheneō G1848 "to reject" Verb-AAP-NSM

To reject someone or something means to treat them with contempt, like in Luke 18:9 and Romans 14:3.

Definition: ἐξ-ουθενέω, -ῶ (οὐθείς, which see), [in LXX (see: ἐξουθενέω): 1Ki.2:30, al., and as seel. for -δενέω, -όω, -θενόω* ;] to set at nought, despise utterly, treat with contempt: with accusative of person(s), Luk.18:9 23:11, Rom.14:3, 10, 1Co.16:11; with accusative of thing(s), Gal.4:14, 1Th.5:20; pass., of persons: Mrk.9:12 (T, -όω), 1Co.6:4; of things λίθος, Act.4:11 (LXX ἀπεδοκίμασαν); λόγος, 2Co.10:10; τὰ ἐξουθενημένα, 1Co.1:28.† SYN.: ἀθετέω, καταφρονέω (see DCG, i, 453b) (AS)

Usage: Occurs in 11 NT verses. KJV: contemptible, despise, least esteemed, set at nought See also: 1 Corinthians 1:28; Acts 4:11; Romans 14:3.

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.

αυτον autos G846 "it/s/he" Pron-ASM

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.

ο ho G3588 "the/this/who" Art-NSM

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.

ηρωδης Hērōdēs G2264 "Herod" Noun-NSM

Herod refers to four Jewish kings, including Herod the Great, who appears in Matthew 2:1-23 and Acts 23:35. The name means heroic and is associated with the Herod dynasty. Herod Antipas and Herod Agrippa I are also mentioned in the Bible.

Definition: Ἡρῴδης (Rec. -ώδης), -ου, ὁ Herod; __1. Herod the Great: Mat.2:1-23, Act.23:35. __2. Herod Antipas (ὁ τετραάρχης, Mat.14:1): Mat.14:1, 3 14:6, Mrk.6:1-56, Mrk.8:15, Luk.1:5 3:1, 19 8:3 9:7, 9 13:31, 23, Act.4:27 13:1. __3. Herod Agrippa I: Act.12:1, 6 12:11, 19 12:21 (cf. Ἀγρίππας (II)).† (AS)

Usage: Occurs in 41 NT verses. KJV: Herod See also: Acts 4:27; Luke 23:15; Matthew 14:6.

συν sun G4862 "with" Prep

This word means being with or together, describing a close association or companionship, as seen in Luke 2:13 and John 21:3. It implies a sense of togetherness and unity. The Bible uses this word to describe relationships and interactions.

Definition: σύν (old Att. ξύν), prep. with dative, expressing association, fellowship and inclusion. It gradually gave way to μετά, with genitive (cf. LS, see word; Bl., §41, 3), and is therefore comparatively infrequent in NT, being rare in Mat.4, Mrk.6, Jhn.3, and elsewhere (exx. Jas.1:11, 2Pe.1:18) only in Lk (Gosp. and Ac) and Paul. With, together with: of companionship and association, Luk.2:13, Jhn.21:3, Act.10:23, al.; εἶναι σύν τινι, Luk.7:12, Act.4:13, Php.1:23, al.; of partisanship, Act.4:13; οἱ σύν τινι, of attendants, companions or colleagues, Mrk.2:26, Luk.5:9, Act.5:17, al.; of assistance, ἡ χάρις τ. θεοῦ σὺν ἐμοί, 1Co.15:10; of two or more things together, almost = καί, Luk.23:11, Act.3:4 10:2 14:5 23:25, Eph.3:18; σὺν Χριστῷ ζῆν, 2Co.13:4; besides (FlJ, LXX), σὺν πᾶσι τούτοις, Luk.24:21. In composition: with (συνχαίρω), together (συνωδίνω), altogether (συντελέω) (AS)

Usage: Occurs in 122 NT verses. KJV: beside, with See also: 1 Corinthians 1:2; Acts 25:23; James 1:11.

τοις ho G3588 "the/this/who" Art-DPN

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.

στρατευμασιν strateuma G4753 "troops" Noun-DPN

In the Bible, this word means a group of soldiers or an army, like the troops that marched in Matthew 22:7 and Revelation 9:16. It refers to a large number of people working together for a common goal. This term is used to describe both earthly and heavenly armies.

Definition: στράτευμα, -τος, τό (στρατεύω), [in LXX: 1Ma.9:34, 2Ma.5:24 2Mac 8:21 2Mac 12:38 2Mac 13:13; pl., Jdth.11:8, 4Ma.5:1 * ;] __1. = στρατεία (Hdt., al.). __2. an army, a host: pl., Mat.22:7, Rev.9:16 19:14, 19; = soldiers, company of soldiers, Act.23:10, 27; pl., Luk.23:11.† (AS)

Usage: Occurs in 7 NT verses. KJV: army, soldier, man of war See also: Acts 23:10; Matthew 22:7; Revelation 9:16.

αυτου autos G846 "it/s/he" Pron-GSM

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'.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εμπαιξας empaizō G1702 "to mock" Verb-AAP-NSM

This word means 'to mock' or 'to jeer at', describing the act of ridiculing or making fun of someone, as seen in Matthew 27:29 and Luke 14:29. It involves treating someone with contempt or scorn.

Definition: ἐμ-παίζω [in LXX for עָלַל hithp., שָׂחַק, etc. ;] = Attic προσ-, καταπαίζω, to mock at, mock (Hdt.): with dative, Mat.27:29, 31, Mrk.15:20, Luk.14:29 22:63 23:36; pass., Mat.2:16, Luk.18:32; absol., Mat.20:19 27:41, Mrk.10:34 15:31, Luk.23:11.† (AS)

Usage: Occurs in 13 NT verses. KJV: mock See also: Luke 14:29; Mark 15:20; Matthew 27:41.

περιβαλων periballō G4016 "to clothe" Verb-2AAP-NSM

To clothe or invest someone with something, like putting on clothes or a palisade, as seen in Matthew 25:36 and Luke 23:11. This can also mean to array or put on something, like a garment or a defense.

Definition: περι-βάλλω [in LXX chiefly for כָּסָה pi., also for לָבַשׁ, עָטָה, etc. ;] to throw around or over, put on or over; __(a) of siege or defensive works: χάρακά σοι, Luk.19:43 (WH, mg.; παρεμβ-, WH, txt.); __(b) of clothing, to put on, wrap about, clothe with: with accusative of thing(s), Luk.23:11; with accusative of person(s), Mat.25:36, 38 25:43; with dupl. accusative (not cl.; Bl., § 34, 4), Jhn.19:2; pf. pass., to have wrapped round one: with accusative of thing(s) (cl.), Mrk.14:51 16:5, Rev.7:9, 13 10:1 11:3 12:1 17:4 18:16 19:13; with dative of thing(s), Rev.4:4 (WH, txt.; before ἐν, WH, mg.); fut., before ἐν (of. Deu.22:12, Psa.45:9, 13), Rev.3:5. Mid., to clothe oneself, wrap round or put on oneself: absol., Mat.6:29, Luk.12:27, Rev.3:18; with accusative of thing(s), Mat.6:31, Act.12:8, Rev.19:8.† (AS)

Usage: Occurs in 24 NT verses. KJV: array, cast about, clothe(-d me), put on See also: Acts 12:8; Revelation 3:5; Revelation 3:18.

αυτον autos G846 "it/s/he" Pron-ASM

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'.

εσθητα esthēs G2066 "clothing" Noun-ASF

Clothing or dress, like the robes mentioned in Luke 23:11 and Acts 10:30. It refers to the clothes people wear.

Definition: ἐσθής, -ῆτος, ἡ (ἕννυμι, to clothe; hence, ἐσθής, Lk, ll with, Elz.) [in LXX: 1Es.8:71 Est.8:73, 2Ma.8:35 2Mac 11:8 * ;] clothing, raiment: Luk.23:11 24:4, Act.10:30 12:21, Jas.2:2-3.† (AS)

Usage: Occurs in 7 NT verses. KJV: apparel, clothing, raiment, robe See also: Acts 1:10; James 2:2; James 2:3.

λαμπραν lampros G2986 "shining" Adj-ASF

Describing something as shining or radiant, like a bright star in Revelation 22 or splendid clothing in Luke 23. It represents magnificent appearance or beauty.

Definition: λαμπρός, -ά, -όν (λάμπω), [in LXX: Tob.13:11, Wis.6:12 17:20, Sir.29:22 33:13 (Sir.30:25) Sir.31:23, Ep. Je 60 * ;] bright, brilliant: ποταμός, Rev.22:1 (ΕΥ, clear); ἀστήρ, Rev.22:16; of clothing, brilliant, splendid: Luk.23:11, Act.10:30, Jas.2:2-3, Rev.15:6 18:14 19:8.† (AS)

Usage: Occurs in 9 NT verses. KJV: bright, clear, gay, goodly, gorgeous, white See also: Acts 10:30; Revelation 15:6; James 2:2.

ανεπεμψεν anapempō G375 "to send back" Verb-AAI-3S

To send back means to return someone or something to its original place, as in Luke 23:7 where Jesus is sent back to Herod. It can also mean to send to a higher authority, like in Acts 25:21 where Paul is sent to Caesar.

Definition: ἀνα-πέμπω __1. to send up, __(a) to a higher place (Æsch., Plat., al.); __(b) to a higher authority (Deiss., BS, 229; MM, VGT, see word; cf. also Field, Notes, 140): Luk.23:7, 15, Act.25:21. __2. to send back (Pind.): Luk.23:11, Phm 11.† (AS)

Usage: Occurs in 4 NT verses. KJV: send (again) See also: Luke 23:7; Luke 23:15; Philemon 1:11.

αυτον autos G846 "it/s/he" Pron-ASM

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'.

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'.

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.

πιλατω Pilatos G4091 "Pilate" Noun-DSM

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.

Study Notes — Luke 23:11

Show Verse Quote Highlights

Context
Cross References
Luke 23:11 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 23:11
Jamieson-Fausset-Brown on Luke 23:11
Matthew Poole's Commentary on Luke 23:11
Trapp's Commentary on Luke 23:11
Ellicott's Commentary on Luke 23:11
Adam Clarke's Commentary on Luke 23:11
Cambridge Bible on Luke 23:11
Barnes' Notes on Luke 23:11
Whedon's Commentary on Luke 23:11
Sermons on Luke 23:11

Context — Jesus before Herod

9Herod questioned Jesus at great length, but He gave no answer. 10Meanwhile, the chief priests and scribes stood there, vehemently accusing Him.

11And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate.

12That day Herod and Pilate became friends; before this time they had been enemies. 13Then Pilate called together the chief priests, the rulers, and the people,

Cross References

	Reference	Text (BSB)
1	Mark 15:16–20	Then the soldiers led Jesus away into the palace (that is, the Praetorium) and called the whole company together. They dressed Him in a purple robe, twisted together a crown of thorns, and set it on His head. And they began to salute Him: “Hail, King of the Jews!” They kept striking His head with a staff and spitting on Him. And they knelt down and bowed before Him. After they had mocked Him, they removed the purple robe and put His own clothes back on Him. Then they led Him out to crucify Him.
2	Matthew 27:27–30	Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company around Him. They stripped Him and put a scarlet robe on Him. And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt down before Him to mock Him, saying, “Hail, King of the Jews!” Then they spit on Him and took the staff and struck Him on the head repeatedly.
3	Psalms 69:19–20	You know my reproach, my shame and disgrace. All my adversaries are before You. Insults have broken my heart, and I am in despair. I looked for sympathy, but there was none, for comforters, but I found no one.
4	Isaiah 53:3	He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.
5	John 19:5	When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!”
6	Mark 9:12	He replied, “Elijah does indeed come first, and he restores all things. Why then is it written that the Son of Man must suffer many things and be rejected?
7	Isaiah 49:7	Thus says the LORD, the Redeemer and Holy One of Israel, to Him who was despised and abhorred by the nation, to the Servant of rulers: “Kings will see You and rise, and princes will bow down, because of the LORD, who is faithful, the Holy One of Israel, who has chosen You.”
8	Psalms 22:6	But I am a worm and not a man, scorned by men and despised by the people.
9	Luke 22:64–65	They blindfolded Him and kept demanding, “Prophesy! Who hit You?” And they said many other blasphemous things against Him.
10	Acts 4:27–28	In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. They carried out what Your hand and will had decided beforehand would happen.

Luke 23:11 Summary

In this verse, we see that Herod and his soldiers ridiculed and mocked Jesus, dressing Him in a fine robe to further humiliate Him. This was a way of showing their contempt for Jesus and His message, but it ultimately fulfilled the prophecy of Isaiah 53:3, where it says Jesus was despised and rejected by men. We can learn from Jesus' example in this situation, as He remained silent and humble, even in the face of mockery and ridicule, as seen in Matthew 27:12-14. By following Jesus' example, we can learn to respond to difficult situations with humility and faith, trusting in God's sovereignty and plan, as seen in Romans 8:28.

Frequently Asked Questions

Why did Herod and his soldiers ridicule and mock Jesus?

They did this because Jesus would not answer Herod's questions, and Herod was looking for a spectacle, as seen in Luke 23:9, where it says Herod questioned Jesus at great length, but He gave no answer, similar to how Jesus responded to the Pharisees in Matthew 22:23-46.

What is the significance of dressing Jesus in a fine robe?

Dressing Jesus in a fine robe was a way of further mocking Him, as it was a symbol of royalty and power, which contrasted with Jesus' humble and servant-like nature, as seen in Philippians 2:5-8, where Jesus humbled Himself and took on the form of a servant.

Why did Herod send Jesus back to Pilate?

Herod sent Jesus back to Pilate because he did not have the authority to execute Jesus, and he wanted to avoid taking responsibility for Jesus' death, as seen in John 19:10-11, where Pilate reminded Jesus that he had the authority to crucify or release Him.

What can we learn from Herod's and Pilate's actions towards Jesus?

We can learn that even those in positions of power and authority can be guilty of rejecting and mocking Jesus, and that this rejection is a fulfillment of prophecy, as seen in Isaiah 53:3, where it says Jesus was despised and rejected by men.

Reflection Questions

How do I respond when I am ridiculed or mocked for my faith, and what can I learn from Jesus' example in this situation?
In what ways can I identify with Herod's desire for a spectacle, and how can I instead seek a genuine and humble relationship with Jesus?
What are some ways that I can be tempted to 'dress Jesus up' in my own expectations or desires, rather than embracing His humble and servant-like nature?
How can I apply the lesson of Herod's lack of authority to my own life, and recognize when I am trying to take control of situations that are outside of my authority?

Gill's Exposition on Luke 23:11

And Herod, with his men of war,.... Or his soldiers, his bodyguards that attended his person, who came with him from Galilee, and were both for his security and service, and for his pomp and

Jamieson-Fausset-Brown on Luke 23:11

And the whole multitude of them arose, and led him unto Pilate. For the exposition, see the notes at John 18:28-38.

Matthew Poole's Commentary on Luke 23:11

See Poole on ""

Trapp's Commentary on Luke 23:11

11 And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. Ver. 11. Set him at nought] Gr. εξουθενησας, made nobody of him. Arrayed him in a gorgeous robe] Or a white robe, as the old interpreter hath it, λαμπραν. Pilate’ s soldiers clad our Saviour in purple (a colour more affected by the Romans), Herod in white, as more affected by the Jewish nobility. Mocked him] Gr. εμπαιξας, handled him like a boy, or made a baby of him, made sport with him.

Ellicott's Commentary on Luke 23:11

(11) Herod with his men of war.—Better, perhaps, troops, or soldiers. The word is the same as that translated “armies” in Matthew 22:7, Acts 23:27; “soldiers” in Acts 23:10. Arrayed him in a gorgeous robe.—Literally, bright. The word is used of the angel’s garment, in Acts 10:30; of fine linen, in Revelation 15:6; Revelation 18:4; of crystal, in Revelation 22:1; of a star, in Revelation 22:16. It may have been such as Josephus describes Herod Agrippa as wearing, in the incident which he records (Ant. xix. 8, § 4) in common with Acts 12:21—a robe of white tissue of some kind richly embroidered with silver. We may, perhaps, venture to trace in the outrage, a vindictive retaliation for the words which the Prophet had once spoken of those who were “gorgeously apparelled.” (See Notes on Matthew 11:8; Luke 7:25.)

Adam Clarke's Commentary on Luke 23:11

Verse 11. A gorgeous robe] εσθηταλαμπραν. It probably means a white robe, for it was the custom of the Jewish nobility to wear such. Hence, in Revelation 3:4, it is said of the saints, They shall walk with me in WHITE (garments,) because they are WORTHY. In such a robe, Herod, by way of mockery, caused our Lord to be clothed; but, the nobility among the Romans wearing purple for the most part, Pilate's soldiers, who were Romans, put on Jesus a purple robe, Mr 15:17; John 19:2; both of them following the custom of their own country, when, by way of mocking our Lord as a king, they clothed him in robes of state. See Bishop PEARCE.

Cambridge Bible on Luke 23:11

11. with his men of war] Literally, “with his armies f i.e. with his soldiers.set him at nought] treating Him not as a criminal, but only as a person worthy of contempt. “He is despised and rejected of men;” “he was despised and we esteemed him not,” Isaiah 53:3.in a gorgeous robe] Literally, “bright raiment,” Acts 10:30. Probably a white festal garment.sent him again] anepempsen as before—remisit in forum apprchensionis. This involved a second distinct acquittal of our Lord from every political charge brought against Him. Had He in any way been guilty of either (r) perverting the people, (2) forbidding to pay tribute, or (3) claiming to be a king, it would have been Herod’s duty, and still more his interest, to punish Him. His dismissal of the case was a deliberate avowal of His innocence.

Barnes' Notes on Luke 23:11

Herod with his men of war - With his soldiers, or his body-guard. It is probable that in traveling he had “a guard” to attend him constantly. Set him at nought - Treated him with contempt and ridicule.

Whedon's Commentary on Luke 23:11

11. Set him at nought—Treated him as an impostor and a nothing. In so doing Herod gratified both his own disappointment and the malice of the Jews.

Sermons on Luke 23:11

	Sermon	Description
	The Humility of Christ (Conference Call) by Brian Long	In this sermon, the preacher emphasizes the importance of being true servants of Christ and being willing to get our hands dirty. He highlights the need for humility and brokenness
	The Common Blasphemy by Daniel Kenaston	In this sermon, the preacher begins by sharing a story about drilling through a rock to reach water, comparing it to the power of God's Word. He then introduces the passage from Ma
	(John) the Lords Prayer for Himself by Willie Mullan	In this sermon, the preacher discusses the model of prayer that Jesus taught his disciples. He emphasizes the importance of understanding the true meaning behind the words of the p
	Sunday Night Meditations 40 Message and Song - 1950's by Welcome Detweiler	In this sermon, the preacher emphasizes the sacrifice and love of God displayed at Calvary. He describes Jesus willingly taking on the bitter cup of suffering for the sake of human
	O Ye Sons of Men, How Long Will Ye Turn My Glory Into Shame? by C.H. Spurgeon	C.H. Spurgeon reflects on the tragic irony of how the people of Israel treated their long-awaited King, Jesus, during His final hours. Instead of honoring Him, they subjected Him t
	Matthew 27:27 by Chuck Smith	Chuck Smith explores the significance of the crucifixion of Christ, emphasizing the misunderstanding of those involved and the deeper guilt of humanity in the act. He reflects on G
	Choosing Rather to Suffer by Leonard Ravenhill	In this sermon, the speaker emphasizes the importance of dedication and sacrifice in our pursuit of righteousness. He uses examples of athletes who train for hours every day to ach