Isaiah 53:9

53:9 They intended to bury him with criminals, ¹ 

but he ended up in a rich man’s tomb, ² 

because ³  he had committed no violent deeds,

nor had he spoken deceitfully.

Matthew 27:57-60

Jesus’ Burial

27:57 Now ⁴  when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. ⁵  27:58 He went to Pilate and asked for the body of Jesus. ⁶  Then Pilate ordered that it be given to him. 27:59 Joseph ⁷  took the body, wrapped it in a clean linen cloth, ⁸  27:60 and placed it ⁹  in his own new tomb that he had cut in the rock. ¹⁰  Then he rolled a great stone across the entrance ¹¹  of the tomb and went away.

Mark 15:43-46

15:43 Joseph of Arimathea, a highly regarded member of the council, ¹²  who was himself looking forward to ¹³  the kingdom of God, ¹⁴  went boldly to Pilate and asked for the body of Jesus. ¹⁵  15:44 Pilate was surprised that he was already dead. He ¹⁶  called the centurion and asked him if he had been dead for some time. 15:45 When Pilate ¹⁷  was informed by the centurion, ¹⁸  he gave the body to Joseph. 15:46 After Joseph ¹⁹  bought a linen cloth ²⁰  and took down the body, he wrapped it in the linen and placed it in a tomb cut out of the rock. ²¹  Then ²²  he rolled a stone across the entrance ²³  of the tomb.

Luke 23:50-53

Jesus’ Burial

23:50 Now ²⁴  there was a man named Joseph who was a member of the council, ²⁵  a good and righteous man. 23:51 (He ²⁶  had not consented ²⁷  to their plan and action.) He ²⁸  was from the Judean town ²⁹  of Arimathea, and was looking forward to ³⁰  the kingdom of God. ³¹  23:52 He went to Pilate and asked for the body ³²  of Jesus. 23:53 Then ³³  he took it down, wrapped it in a linen cloth, ³⁴  and placed it ³⁵  in a tomb cut out of the rock, ³⁶  where no one had yet been buried. ³⁷ 

John 19:38-42

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ³⁸ ), ³⁹  asked Pilate if he could remove the body of Jesus. Pilate ⁴⁰  gave him permission, so he went and took the body away. ⁴¹  19:39 Nicodemus, the man who had previously come to Jesus ⁴²  at night, ⁴³  accompanied Joseph, ⁴⁴  carrying a mixture of myrrh and aloes ⁴⁵  weighing about seventy-five pounds. ⁴⁶  19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁴⁷  in strips of linen cloth ⁴⁸  according to Jewish burial customs. ⁴⁹  19:41 Now at the place where Jesus ⁵⁰  was crucified ⁵¹  there was a garden, ⁵²  and in the garden ⁵³  was a new tomb where no one had yet been buried. ⁵⁴  19:42 And so, because it was the Jewish day of preparation ⁵⁵  and the tomb was nearby, ⁵⁶  they placed Jesus’ body there.

Acts 13:29

13:29 When they had accomplished ⁵⁷  everything that was written ⁵⁸  about him, they took him down ⁵⁹  from the cross ⁶⁰  and placed him ⁶¹  in a tomb.

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ⁶² 

Colossians 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ⁶³  faith in the power ⁶⁴  of God who raised him from the dead.

[53:9]  ¹ tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.

[53:9]  ² tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.

[53:9]  ³ tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

[27:57]  ⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[27:57]  ⁵ sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.

[27:58]  ⁶ sn Asking for the body of Jesus 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, Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[27:59]  ⁷ tn Here καί (kai) has not been translated.

[27:59]  ⁸ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[27:60]  ⁹ tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë¹³ 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA²⁷ includes αὐτό here, no doubt due to the overwhelming external attestation.

[27:60]  ¹⁰ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[27:60]  ¹¹ tn Or “to the door,” “against the door.”

[15:43]  ¹² 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.

[15:43]  ¹³ tn Or “waiting for.”

[15:43]  ¹⁴ 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 and his actions regarding Jesus’ burial suggest otherwise.

[15:43]  ¹⁵ sn Asking for the body of Jesus 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. Luke 23:51). He did this because he sought to give Jesus an honorable burial.

[15:44]  ¹⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:45]  ¹⁷ tn Grk “he”; the referent (Pilate) has been specified in the translation for clarity.

[15:45]  ¹⁸ sn See the note on the word centurion in 15:39.

[15:46]  ¹⁹ tn Grk “he”; the referent (Joseph of Arimathea) has been specified in the translation for clarity.

[15:46]  ²⁰ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[15:46]  ²¹ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).

[15:46]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:46]  ²³ tn Or “to the door,” “against the door.”

[23:50]  ²⁴ 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).

[23:50]  ²⁵ 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.

[23:51]  ²⁶ 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.

[23:51]  ²⁷ 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.

[23:51]  ²⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ²⁹ 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.”

[23:51]  ³⁰ tn Or “waiting for.”

[23:51]  ³¹ 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.

[23:52]  ³² 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).

[23:53]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ³⁴ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ³⁵ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ³⁶ tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ³⁷ 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.

[19:38]  ³⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ³⁹ sn This is a parenthetical note by the author.

[19:38]  ⁴⁰ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ⁴¹ tn Grk “took away his body.”

[19:39]  ⁴² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ⁴³ sn See John 3:1-21.

[19:39]  ⁴⁴ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ⁴⁵ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ⁴⁶ sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[19:40]  ⁴⁷ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁴⁸ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁴⁹ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[19:41]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:41]  ⁵¹ sn See the note on Crucify in 19:6.

[19:41]  ⁵² tn Or “an orchard.”

[19:41]  ⁵³ tn Or “orchard.”

[19:41]  ⁵⁴ tn Grk “been placed.”

[19:42]  ⁵⁵ 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.

[19:42]  ⁵⁶ sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.

[13:29]  ⁵⁷ tn Or “carried out.”

[13:29]  ⁵⁸ sn That is, everything that was written in OT scripture.

[13:29]  ⁵⁹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁶⁰ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁶¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[6:4]  ⁶² tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[2:12]  ⁶³ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁶⁴ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”