Discovery BoxLuke 23:1-45
Context23:1 Then 1 the whole group of them rose up and brought Jesus 2 before Pilate. 3 23:2 They 4 began to accuse 5 him, saying, “We found this man subverting 6 our nation, forbidding 7 us to pay the tribute tax 8 to Caesar 9 and claiming that he himself is Christ, 10 a king.” 23:3 So 11 Pilate asked Jesus, 12 “Are you the king 13 of the Jews?” He replied, “You say so.” 14 23:4 Then 15 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 16 against this man.” 23:5 But they persisted 17 in saying, “He incites 18 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 19
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 20 he learned that he was from Herod’s jurisdiction, 21 he sent him over to Herod, 22 who also happened to be in Jerusalem 23 at that time. 23:8 When 24 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 25 some miraculous sign. 26 23:9 So 27 Herod 28 questioned him at considerable length; Jesus 29 gave him no answer. 23:10 The chief priests and the experts in the law 30 were there, vehemently accusing him. 31 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 32 dressing him in elegant clothes, 33 Herod 34 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 35 for prior to this they had been enemies. 36
23:13 Then 37 Pilate called together the chief priests, the 38 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 39 the people. When I examined him before you, I 40 did not find this man guilty 41 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 42 deserving death. 43 23:16 I will therefore have him flogged 44 and release him.”
23:17 [[EMPTY]] 4523:18 But they all shouted out together, 46 “Take this man 47 away! Release Barabbas for us!” 23:19 (This 48 was a man who had been thrown into prison for an insurrection 49 started in the city, and for murder.) 50 23:20 Pilate addressed them once again because he wanted 51 to release Jesus. 23:21 But they kept on shouting, 52 “Crucify, crucify 53 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 54 of no crime deserving death. 55 I will therefore flog 56 him and release him.” 23:23 But they were insistent, 57 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 58 Pilate 59 decided 60 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 61 to their will. 62
23:26 As 63 they led him away, they seized Simon of Cyrene, 64 who was coming in from the country. 65 They placed the cross on his back and made him carry it behind Jesus. 66 23:27 A great number of the people followed him, among them women 67 who were mourning 68 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 69 do not weep for me, but weep for yourselves 70 and for your children. 23:29 For this is certain: 71 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 72 23:30 Then they will begin to say to the mountains, 73 ‘Fall on us!’ and to the hills, ‘Cover us!’ 74 23:31 For if such things are done 75 when the wood is green, what will happen when it is dry?” 76
23:32 Two other criminals 77 were also led away to be executed with him. 23:33 So 78 when they came to the place that is called “The Skull,” 79 they crucified 80 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.”] 81 Then 82 they threw dice 83 to divide his clothes. 84 23:35 The people also stood there watching, but the rulers ridiculed 85 him, saying, “He saved others. Let him save 86 himself if 87 he is the Christ 88 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 89 23:37 and saying, “If 90 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 91 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 92 you the Christ? 93 Save yourself and us!” 23:40 But the other rebuked him, saying, 94 “Don’t 95 you fear God, since you are under the same sentence of condemnation? 96 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 97 wrong.” 23:42 Then 98 he said, “Jesus, remember me 99 when you come in 100 your kingdom.” 23:43 And Jesus 101 said to him, “I tell you the truth, 102 today 103 you will be with me in paradise.” 104
23:44 It was now 105 about noon, 106 and darkness came over the whole land until three in the afternoon, 107 23:45 because the sun’s light failed. 108 The temple curtain 109 was torn in two.
[23:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 3 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] 4 tn Here δέ (de) has not been translated.
[23:2] 5 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] 6 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 7 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] 8 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] 9 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:3] 11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 13 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] 14 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 15 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 16 tn Grk “find no cause.”
[23:5] 17 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 18 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] 19 tn Grk “beginning from Galilee until here.”
[23:7] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 21 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] 22 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 23 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] 24 tn Here δέ (de) has not been translated.
[23:8] 25 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] 26 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 27 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] 28 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 30 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 31 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 32 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] 33 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] 34 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 35 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] 36 tn Grk “at enmity with each other.”
[23:13] 37 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 38 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] 39 tn This term also appears in v. 2.
[23:14] 40 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 41 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 42 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 43 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] 44 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] 45 tc Many of the best
[23:18] 46 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 47 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 48 tn Grk “who” (a continuation of the previous sentence).
[23:19] 49 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 50 sn This is a parenthetical note by the author.
[23:20] 51 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] 52 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 53 tn This double present imperative is emphatic.
[23:22] 54 tn Grk “no cause of death I found in him.”
[23:22] 55 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] 56 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 57 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 58 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 59 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] 60 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] 61 tn Or “delivered up.”
[23:25] 62 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] 63 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 64 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] 65 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 66 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 67 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] 68 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] 69 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] 70 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] 71 tn Grk “For behold.”
[23:29] 72 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:30] 73 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] 74 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 75 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] 76 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] 77 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] 78 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 79 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] 80 sn See the note on crucify in 23:21.
[23:34] 81 tc Many important
[23:34] 82 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 83 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] 84 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 85 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] 86 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 87 tn This is a first class condition in the Greek text.
[23:35] 88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:36] 89 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] 90 tn This is also a first class condition in the Greek text.
[23:38] 91 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] 92 tc Most
[23:39] 93 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:40] 94 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 95 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] 96 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 97 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 99 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] 100 tc ‡ The alternate readings of some
[23:43] 102 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 103 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] 104 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] 105 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 106 tn Grk “the sixth hour.”
[23:44] 107 tn Grk “until the ninth hour.”
[23:45] 108 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] 109 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.
