Text -- Luke 23:46-56 (NET)

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And after he said this he breathed his last. 23:47 Now when the centurion saw what had happened, he praised God and said, “Certainly this man was innocent!” 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 23:49 And all those who knew Jesus stood at a distance, and the women who had followed him from Galilee saw these things.

Jesus’ Burial

23:50 Now there was a man named Joseph who was a member of the council, a good and righteous man. 23:51 (He had not consented to their plan and action.) He was from the Judean town of Arimathea, and was looking forward to the kingdom of God. 23:52 He went to Pilate and asked for the body of Jesus. 23:53 Then he took it down, wrapped it in a linen cloth, and placed it in a tomb cut out of the rock, where no one had yet been buried. 23:54 It was the day of preparation and the Sabbath was beginning. 23:55 The women who had accompanied Jesus from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then they returned and prepared aromatic spices and perfumes. On the Sabbath they rested according to the commandment.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 23:46

¹ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

NET Notes: Luk 23:47

¹ sn See the note on the word centurion in 7:2.

² tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.

sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).

NET Notes: Luk 23:48

¹ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

NET Notes: Luk 23:49

¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

² tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.

NET Notes: Luk 23:50

¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.

NET Notes: Luk 23:51

¹ tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

² tc Several mss (א C D L Δ Ψ 070 Ë^1,13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatiqemeno") instead of the perfect participle συγκατατεθειμένος (sunkatateqeimeno"). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ì⁷⁵ A B W Θ 33 Ï), and is thus the preferred reading.

sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.

³ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

⁴ tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”

⁵ tn Or “waiting for.”

⁶ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.

NET Notes: Luk 23:52

¹ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

NET Notes: Luk 23:53

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

³ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

⁴ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

⁵ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

tn Or “laid to rest.”

NET Notes: Luk 23:54

¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

² tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

NET Notes: Luk 23:55

¹ tn Here δέ (de) has not been translated.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Luk 23:56

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

³ tn Or “ointments.” This was another type of perfumed oil.

⁴ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.