secundum Matthæum 23:34

Jerome's Latin Vulgate

Jesus autem dicebat: Pater, dimitte illis: non enim sciunt quid faciunt. Dividentes vero vestimenta ejus, miserunt sortes.

Parallel Translations

Clementine Latin Vulgate (1592)
Jesus autem dicebat : Pater, dimitte illis : non enim sciunt quid faciunt. Dividentes vero vestimenta ejus, miserunt sortes.

Nova Vulgata (1979)
Iesus autem dicebat: "Pater, dimitte illis, non enim sciunt quid faciunt". Dividentes vero vestimenta eius miserunt sortes.

Bible Verse Review
  from Treasury of Scripure Knowledge

Father: Luke 23:47, Luke 23:48, Luke 6:27, Luke 6:28, Genesis 50:17, Psalms 106:16-23, Matthew 5:44, Acts 7:60, Romans 12:14, 1 Corinthians 4:12, 1 Peter 2:20-23, 1 Peter 3:9

they know not: Luke 12:47, Luke 12:48, John 15:22-24, John 19:11, Acts 3:17, 1 Corinthians 2:8, 1 Timothy 1:13

And they: Psalms 22:18, Matthew 27:35, Matthew 27:36, Mark 15:24, John 19:23, John 19:24

Reciprocal: Genesis 45:5 - be not grieved Exodus 32:32 - if thou Numbers 12:13 - General Numbers 15:25 - forgiven them 2 Samuel 18:5 - Deal gently 1 Kings 13:6 - besought Psalms 109:4 - but I Proverbs 29:10 - but Isaiah 53:12 - made Matthew 12:32 - whosoever Luke 9:56 - And Luke 12:10 - General Acts 8:32 - opened Acts 16:28 - cried Colossians 3:13 - forgiving 1 Timothy 2:8 - without 1 Peter 2:23 - when he was

Gill's Notes on the Bible

Then said Jesus, Father, forgive them,.... When he was crucified between the two thieves, and as he hung upon the cross, and while insulted and abused by all sorts of men, and put to the greatest pain and torture, he addressed himself to God his Father: the Arabic version reads, "my Father", who was so to him, not as he was man; for as such he had no father; but as he was God, being as a divine person, his beloved, and only begotten Son: and this he uses, whilst, as man, he is praying to him; partly to express his faith of relation to him; his confidence of being heard; and partly to set believers an example of praying, as he has directed, saying, "our Father", c. and the petition put up by him is for forgiveness which is with God, and with him only; and that for his enemies, his crucifiers: not for those who sinned the sin unto death, the sin against the Holy Ghost, who knowing him to be the Messiah, maliciously crucified him, for whom prayer is not to be made; but for those who were ignorantly concerned in it, as the next clause shows, even for his own elect, whom the Father had given him out of the world, which were among his crucifiers; for those, and not the world, he prays: and the fruit of this his prayer quickly appeared, in the conversion of three thousand of them under Peter's sermon on the day of Pentecost, next following, in six weeks time. Though such might be his affection, as man, in general, as to wish for, and desire, as such, was it consistent with the divine will, forgiveness for all of them; adding,

for they know not what they do, or "are doing", meaning, in crucifying him, which was the case of many of them, and of their rulers; they did not know that Jesus was the Messiah, nor the prophecies concerning him, nor the evil they were committing in putting him to death: not that their ignorance excused their sin; nor was it without sin; nor does Christ use it as a plea for pardon, or found his intercession upon it, which is always done upon his own propitiatory sacrifice; but this is mentioned as descriptive of the persons Christ prays for, and points out a branch of his priestly office he exercises, in having compassion on the ignorant, and them that are out of the way;

and they parted his raiment, and cast lots: that is, upon his vesture, or seamless coat, and so fulfilled the prophecy in Psalms 22:18.

Psalms 22:18- :.

Psalms 22:18- :.

Psalms 22:18- :.

Barnes' Notes on the Bible

Father, forgive them - This is a fulfillment of the prophecy in Isaiah 53:12; “He made intercession for the transgressors.” The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the “Jews” or “to the Roman soldiers.” Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was “innocent,” and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave then without excuse, yet they did not, “in fact,” believe that he was the Saviour promised by the prophets, and had not, “in fact,” any proper sense of his rank and dignity as “the Lord of glory.” If they had had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. See the notes at 1 Corinthians 2:8. We may learn from this prayer:

1. The duty of praying for our enemies, even when they are endeavoring most to injure us.
2. The thing for which we should pray for them is that “God” would pardon them and give them better minds.
3. The power and excellence of the Christian religion. No other religion “teaches” people to pray for the forgiveness of enemies; no other “disposes” them to do it. Men of the world seek for “revenge;” the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins.
4. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him “always,” and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Acts 2:37, Acts 2:42-43; Acts 6:7; Acts 14:1.

They know not what they do - It was done through ignorance, Acts 3:17. Paul says that, “had they known it, they would not have crucified the Lord of glory,” 1 Corinthians 2:8. Ignorance does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They “had” evidence; they “might” have learned his character; they “might” have known what they were doing, and they “might” be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were “really” ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a “reason” why they should be pardoned, that they were ignorant of what they were doing; and though people are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he “did it in ignorance, in unbelief,” 1 Timothy 1:13. So God “winked” at the ignorance of the Gentiles, Acts 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.

Clarke's Notes on the Bible

Verse 34. They know not what they do. — If ignorance do not excuse a crime, it at least diminishes the atrocity of it. However, these persons well knew that they were crucifying an innocent man; but they did not know that, by this act of theirs, they were bringing down on themselves and on their country the heaviest judgments of God. In the prayer, Father, forgive them! that word of prophecy was fulfilled, He made intercession for the transgressors, Isaiah 53:12.