Discovery BoxLuke 22:1--23:56
Context22:1 Now the Feast of Unleavened Bread, 1 which is called the Passover, was approaching. 22:2 The 2 chief priests and the experts in the law 3 were trying to find some way 4 to execute 5 Jesus, 6 for they were afraid of the people. 7
22:3 Then 8 Satan 9 entered Judas, the one called Iscariot, who was one of the twelve. 10 22:4 He went away and discussed with the chief priests and officers of the temple guard 11 how he might 12 betray Jesus, 13 handing him over to them. 14 22:5 They 15 were delighted 16 and arranged to give him money. 17 22:6 So 18 Judas 19 agreed and began looking for an opportunity to betray Jesus 20 when no crowd was present. 21
22:7 Then the day for the feast 22 of Unleavened Bread came, on which the Passover lamb had to be sacrificed. 23 22:8 Jesus 24 sent Peter and John, saying, “Go and prepare the Passover 25 for us to eat.” 26 22:9 They 27 said to him, “Where do you want us to prepare 28 it?” 22:10 He said to them, “Listen, 29 when you have entered the city, a man carrying a jar of water 30 will meet you. 31 Follow him into the house that he enters, 22:11 and tell the owner of the house, 32 ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So 33 they went and found things 34 just as he had told them, 35 and they prepared the Passover.
22:14 Now 36 when the hour came, Jesus 37 took his place at the table 38 and the apostles joined 39 him. 22:15 And he said to them, “I have earnestly desired 40 to eat this Passover with you before I suffer. 22:16 For I tell you, I will not eat it again 41 until it is fulfilled 42 in the kingdom of God.” 43 22:17 Then 44 he took a cup, 45 and after giving thanks he said, “Take this and divide it among yourselves. 22:18 For I tell you that from now on I will not drink of the fruit 46 of the vine until the kingdom of God comes.” 47 22:19 Then 48 he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body 49 which is given for you. 50 Do this in remembrance of me.” 22:20 And in the same way he took 51 the cup after they had eaten, 52 saying, “This cup that is poured out for you is the new covenant 53 in my blood.
22:21 “But look, the hand of the one who betrays 54 me is with me on the table. 55 22:22 For the Son of Man is to go just as it has been determined, 56 but woe to that man by whom he is betrayed!” 22:23 So 57 they began to question one another as to which of them it could possibly be who would do this.
22:24 A dispute also started 58 among them over which of them was to be regarded as the greatest. 59 22:25 So 60 Jesus 61 said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ 62 22:26 Not so with you; 63 instead the one who is greatest among you must become like the youngest, and the leader 64 like the one who serves. 65 22:27 For who is greater, the one who is seated at the table, 66 or the one who serves? Is it not 67 the one who is seated at the table? But I am among you as one 68 who serves.
22:28 “You are the ones who have remained 69 with me in my trials. 22:29 Thus 70 I grant 71 to you a kingdom, 72 just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit 73 on thrones judging 74 the twelve tribes of Israel.
22:31 “Simon, 75 Simon, pay attention! 76 Satan has demanded to have you all, 77 to sift you like wheat, 78 22:32 but I have prayed for you, Simon, 79 that your faith may not fail. 80 When 81 you have turned back, 82 strengthen 83 your brothers.” 22:33 But Peter 84 said to him, “Lord, I am ready to go with you both to prison and to death!” 85 22:34 Jesus replied, 86 “I tell you, Peter, the rooster will not crow 87 today until you have denied 88 three times that you know me.”
22:35 Then 89 Jesus 90 said to them, “When I sent you out with no money bag, 91 or traveler’s bag, 92 or sandals, you didn’t lack 93 anything, did you?” They replied, 94 “Nothing.” 22:36 He said to them, “But now, the one who 95 has a money bag must take it, and likewise a traveler’s bag 96 too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be 97 fulfilled in me, ‘And he was counted with the transgressors.’ 98 For what is written about me is being fulfilled.” 99 22:38 So 100 they said, “Look, Lord, here are two swords.” 101 Then he told them, “It is enough.” 102
22:39 Then 103 Jesus 104 went out and made his way, 105 as he customarily did, to the Mount of Olives, 106 and the disciples followed him. 22:40 When he came to the place, 107 he said to them, “Pray that you will not fall into temptation.” 108 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 109 this cup 110 away from me. Yet not my will but yours 111 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 112 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 113 22:45 When 114 he got up from prayer, he came to the disciples and found them sleeping, exhausted 115 from grief. 22:46 So 116 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 117
22:47 While he was still speaking, suddenly a crowd appeared, 118 and the man named Judas, one of the twelve, was leading them. He walked up 119 to Jesus to kiss him. 120 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 121 22:49 When 122 those who were around him saw what was about to happen, they said, “Lord, should 123 we use our swords?” 124 22:50 Then 125 one of them 126 struck the high priest’s slave, 127 cutting off his right ear. 22:51 But Jesus said, 128 “Enough of this!” And he touched the man’s 129 ear and healed 130 him. 22:52 Then 131 Jesus said to the chief priests, the officers of the temple guard, 132 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 133 22:53 Day after day when I was with you in the temple courts, 134 you did not arrest me. 135 But this is your hour, 136 and that of the power 137 of darkness!”
22:54 Then 138 they arrested 139 Jesus, 140 led him away, and brought him into the high priest’s house. 141 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 142 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 143 denied it: “Woman, 144 I don’t know 145 him!” 22:58 Then 146 a little later someone else 147 saw him and said, “You are one of them too.” But Peter said, “Man, 148 I am not!” 22:59 And after about an hour still another insisted, 149 “Certainly this man was with him, because he too is a Galilean.” 150 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 151 while he was still speaking, a rooster crowed. 152 22:61 Then 153 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 154 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 155
22:63 Now 156 the men who were holding Jesus 157 under guard began to mock him and beat him. 22:64 They 158 blindfolded him and asked him repeatedly, 159 “Prophesy! Who hit you?” 160 22:65 They also said many other things against him, reviling 161 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 162 Then 163 they led Jesus 164 away to their council 165 22:67 and said, “If 166 you are the Christ, 167 tell us.” But he said to them, “If 168 I tell you, you will not 169 believe, 22:68 and if 170 I ask you, you will not 171 answer. 22:69 But from now on 172 the Son of Man will be seated at the right hand 173 of the power 174 of God.” 22:70 So 175 they all said, “Are you the Son of God, 176 then?” He answered 177 them, “You say 178 that I am.” 22:71 Then 179 they said, “Why do we need further testimony? We have heard it ourselves 180 from his own lips!” 181
23:1 Then 182 the whole group of them rose up and brought Jesus 183 before Pilate. 184 23:2 They 185 began to accuse 186 him, saying, “We found this man subverting 187 our nation, forbidding 188 us to pay the tribute tax 189 to Caesar 190 and claiming that he himself is Christ, 191 a king.” 23:3 So 192 Pilate asked Jesus, 193 “Are you the king 194 of the Jews?” He replied, “You say so.” 195 23:4 Then 196 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 197 against this man.” 23:5 But they persisted 198 in saying, “He incites 199 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 200
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 201 he learned that he was from Herod’s jurisdiction, 202 he sent him over to Herod, 203 who also happened to be in Jerusalem 204 at that time. 23:8 When 205 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 206 some miraculous sign. 207 23:9 So 208 Herod 209 questioned him at considerable length; Jesus 210 gave him no answer. 23:10 The chief priests and the experts in the law 211 were there, vehemently accusing him. 212 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 213 dressing him in elegant clothes, 214 Herod 215 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 216 for prior to this they had been enemies. 217
23:13 Then 218 Pilate called together the chief priests, the 219 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 220 the people. When I examined him before you, I 221 did not find this man guilty 222 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 223 deserving death. 224 23:16 I will therefore have him flogged 225 and release him.”
23:17 [[EMPTY]] 22623:18 But they all shouted out together, 227 “Take this man 228 away! Release Barabbas for us!” 23:19 (This 229 was a man who had been thrown into prison for an insurrection 230 started in the city, and for murder.) 231 23:20 Pilate addressed them once again because he wanted 232 to release Jesus. 23:21 But they kept on shouting, 233 “Crucify, crucify 234 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 235 of no crime deserving death. 236 I will therefore flog 237 him and release him.” 23:23 But they were insistent, 238 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 239 Pilate 240 decided 241 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 242 to their will. 243
23:26 As 244 they led him away, they seized Simon of Cyrene, 245 who was coming in from the country. 246 They placed the cross on his back and made him carry it behind Jesus. 247 23:27 A great number of the people followed him, among them women 248 who were mourning 249 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 250 do not weep for me, but weep for yourselves 251 and for your children. 23:29 For this is certain: 252 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 253 23:30 Then they will begin to say to the mountains, 254 ‘Fall on us!’ and to the hills, ‘Cover us!’ 255 23:31 For if such things are done 256 when the wood is green, what will happen when it is dry?” 257
23:32 Two other criminals 258 were also led away to be executed with him. 23:33 So 259 when they came to the place that is called “The Skull,” 260 they crucified 261 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 262 Then 263 they threw dice 264 to divide his clothes. 265 23:35 The people also stood there watching, but the rulers ridiculed 266 him, saying, “He saved others. Let him save 267 himself if 268 he is the Christ 269 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 270 23:37 and saying, “If 271 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 272 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 273 you the Christ? 274 Save yourself and us!” 23:40 But the other rebuked him, saying, 275 “Don’t 276 you fear God, since you are under the same sentence of condemnation? 277 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 278 wrong.” 23:42 Then 279 he said, “Jesus, remember me 280 when you come in 281 your kingdom.” 23:43 And Jesus 282 said to him, “I tell you the truth, 283 today 284 you will be with me in paradise.” 285
23:44 It was now 286 about noon, 287 and darkness came over the whole land until three in the afternoon, 288 23:45 because the sun’s light failed. 289 The temple curtain 290 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 291 And after he said this he breathed his last.
23:47 Now when the centurion 292 saw what had happened, he praised God and said, “Certainly this man was innocent!” 293 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 294 23:49 And all those who knew Jesus 295 stood at a distance, and the women who had followed him from Galilee saw 296 these things.
23:50 Now 297 there was a man named Joseph who was a member of the council, 298 a good and righteous man. 23:51 (He 299 had not consented 300 to their plan and action.) He 301 was from the Judean town 302 of Arimathea, and was looking forward to 303 the kingdom of God. 304 23:52 He went to Pilate and asked for the body 305 of Jesus. 23:53 Then 306 he took it down, wrapped it in a linen cloth, 307 and placed it 308 in a tomb cut out of the rock, 309 where no one had yet been buried. 310 23:54 It was the day of preparation 311 and the Sabbath was beginning. 312 23:55 The 313 women who had accompanied Jesus 314 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 315 they returned and prepared aromatic spices 316 and perfumes. 317
On the Sabbath they rested according to the commandment. 318
[22:1] 1 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[22:2] 2 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:2] 3 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:2] 4 tn Grk “were seeking how.”
[22:2] 5 tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
[22:2] 6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:2] 7 sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
[22:3] 8 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:3] 9 sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.
[22:3] 10 tn Grk “Iscariot, being of the number of the twelve.”
[22:4] 11 tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
[22:4] 12 tn Luke uses this frequent indirect question to make his point (BDF §267.2).
[22:4] 13 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:4] 14 tn Grk “how he might hand him over to them,” in the sense of “betray him.”
[22:5] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:5] 16 sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
[22:5] 17 sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).
[22:6] 18 tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
[22:6] 19 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[22:6] 20 tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
[22:6] 21 tn Grk “apart from the crowd.”
[22:7] 22 tn The words “for the feast” are not in the Greek text, but have been supplied for clarity.
[22:7] 23 sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
[22:8] 24 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:8] 25 sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.
[22:8] 26 tn Grk “for us, so that we may eat.”
[22:9] 27 tn Here δέ (de) has not been translated.
[22:9] 28 tn In the Greek text this a deliberative subjunctive.
[22:10] 30 sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
[22:10] 31 sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
[22:11] 32 tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
[22:13] 33 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
[22:13] 34 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[22:13] 35 sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
[22:14] 36 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:14] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:14] 38 tn Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:14] 39 tn Grk “the apostles with him.”
[22:15] 40 tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).
[22:16] 41 tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.
[22:16] 42 sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
[22:16] 43 sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.
[22:17] 44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:17] 45 sn Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
[22:18] 46 tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
[22:18] 47 sn Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37. Jesus awaits celebration with the arrival of full kingdom blessing.
[22:19] 48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:19] 49 tc Some important Western
[22:19] 50 sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
[22:20] 51 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 52 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 53 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[22:21] 54 sn The one who betrays me. Jesus knows about Judas and what he has done.
[22:21] 55 sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
[22:22] 56 sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).
[22:23] 57 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
[22:24] 59 tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).
[22:25] 60 tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
[22:25] 61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:25] 62 sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
[22:26] 63 tn Grk “But you are not thus.”
[22:26] 65 sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
[22:27] 66 tn Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[22:27] 67 tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.
[22:27] 68 sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.
[22:28] 69 tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
[22:29] 70 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
[22:29] 71 sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
[22:29] 72 tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
[22:30] 73 tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.
[22:30] 74 sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
[22:31] 75 tc The majority of
[22:31] 76 tn Grk “behold” (for “pay attention” see L&N 91.13).
[22:31] 77 sn This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
[22:31] 78 sn Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
[22:32] 79 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
[22:32] 80 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
[22:32] 81 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:32] 82 tn Or “turned around.”
[22:32] 83 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
[22:33] 84 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[22:33] 85 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
[22:34] 86 tn Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
[22:34] 87 sn That is, Peter’s denials will happen before the sun rises.
[22:34] 88 sn Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
[22:35] 89 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:35] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:35] 91 tn Traditionally, “purse” (likewise in v. 36).
[22:35] 92 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:35] 93 sn This refers back to 9:3 and 10:3-4. The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.
[22:36] 95 tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.
[22:36] 96 tn Or possibly “beggar’s bag” (L&N 6.145).
[22:37] 97 sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.
[22:37] 98 tn Or “with the lawless.”
[22:37] 99 tn Grk “is having its fulfillment.”
[22:38] 100 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
[22:38] 101 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
[22:38] 102 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
[22:39] 103 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 104 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 106 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 107 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 108 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 109 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 110 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 111 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 112 tn Grk “And being in anguish.”
[22:44] 113 tc Several important Greek
[22:45] 114 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 115 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 116 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 117 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[22:47] 118 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 119 tn Grk “drew near.”
[22:47] 120 tc Many
[22:48] 121 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 122 tn Here δέ (de) has not been translated.
[22:49] 123 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 124 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 126 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 127 tn See the note on the word “slave” in 7:2.
[22:51] 128 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 129 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 130 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 131 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 132 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 133 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 134 tn Grk “in the temple.”
[22:53] 135 tn Grk “lay hands on me.”
[22:53] 136 tn Or “your time.”
[22:53] 137 tn Or “authority,” “domain.”
[22:54] 138 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 139 tn Or “seized” (L&N 37.109).
[22:54] 140 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 141 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 142 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 143 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 144 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 145 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 146 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 147 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 148 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 149 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 150 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 151 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 152 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 153 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 154 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 155 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 156 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 157 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 158 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 159 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 160 tn Grk “Who is the one who hit you?”
[22:65] 161 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 162 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 163 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 164 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 165 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 166 tn This is a first class condition in the Greek text.
[22:67] 167 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] 168 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 169 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 170 tn This is also a third class condition in the Greek text.
[22:68] 171 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 172 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 173 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 174 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 175 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 176 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 177 tn Grk “He said to them.”
[22:70] 178 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 179 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 180 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 181 tn Grk “from his own mouth” (an idiom).
[23:1] 182 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 183 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 184 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 185 tn Here δέ (de) has not been translated.
[23:2] 186 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 187 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 188 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 189 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 190 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 191 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:3] 192 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 193 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 194 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 195 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 196 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 197 tn Grk “find no cause.”
[23:5] 198 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 199 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 200 tn Grk “beginning from Galilee until here.”
[23:7] 201 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 202 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
[23:7] 203 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 204 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
[23:8] 205 tn Here δέ (de) has not been translated.
[23:8] 206 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
[23:8] 207 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 208 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
[23:9] 209 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 210 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 211 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 212 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 213 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
[23:11] 214 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
[23:11] 215 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 216 sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
[23:12] 217 tn Grk “at enmity with each other.”
[23:13] 218 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 219 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[23:14] 220 tn This term also appears in v. 2.
[23:14] 221 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 222 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 223 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 224 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 225 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 226 tc Many of the best
[23:18] 227 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 228 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 229 tn Grk “who” (a continuation of the previous sentence).
[23:19] 230 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 231 sn This is a parenthetical note by the author.
[23:20] 232 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 233 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 234 tn This double present imperative is emphatic.
[23:22] 235 tn Grk “no cause of death I found in him.”
[23:22] 236 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 237 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 238 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 239 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 240 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 241 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 242 tn Or “delivered up.”
[23:25] 243 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
[23:26] 244 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 245 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 246 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 247 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 248 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 249 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 250 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] 251 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 252 tn Grk “For behold.”
[23:29] 253 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:30] 254 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 255 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 256 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 257 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 258 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:33] 259 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 260 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 261 sn See the note on crucify in 23:21.
[23:34] 262 tc Many important
[23:34] 263 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 264 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 265 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 266 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 267 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 268 tn This is a first class condition in the Greek text.
[23:35] 269 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:36] 270 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 271 tn This is also a first class condition in the Greek text.
[23:38] 272 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[23:39] 273 tc Most
[23:39] 274 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:40] 275 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 276 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 277 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 278 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 279 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 280 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 281 tc ‡ The alternate readings of some
[23:43] 283 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 284 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 285 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:44] 286 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 287 tn Grk “the sixth hour.”
[23:44] 288 tn Grk “until the ninth hour.”
[23:45] 289 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] 290 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[23:46] 291 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.
[23:47] 292 sn See the note on the word centurion in 7:2.
[23:47] 293 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.
[23:48] 294 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 295 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 296 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.
[23:50] 297 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] 298 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] 299 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] 300 tc Several
[23:51] 301 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 302 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] 303 tn Or “waiting for.”
[23:51] 304 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] 305 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] 306 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 307 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 308 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] 309 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] 310 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.
[23:54] 311 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.
[23:54] 312 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 313 tn Here δέ (de) has not been translated.
[23:55] 314 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 315 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 316 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.
[23:56] 317 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 318 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
