Luke 23:12-56

23:12 That very day Herod and Pilate became friends with each other, ¹  for prior to this they had been enemies. ² 

Jesus Brought Before the Crowd

23:13 Then ³  Pilate called together the chief priests, the ⁴  rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading ⁵  the people. When I examined him before you, I ⁶  did not find this man guilty ⁷  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁸  deserving death. ⁹  23:16 I will therefore have him flogged ¹⁰  and release him.”

23:17 [[EMPTY]] ¹¹ 

23:18 But they all shouted out together, ¹²  “Take this man ¹³  away! Release Barabbas for us!” 23:19 (This ¹⁴  was a man who had been thrown into prison for an insurrection ¹⁵  started in the city, and for murder.) ¹⁶  23:20 Pilate addressed them once again because he wanted ¹⁷  to release Jesus. 23:21 But they kept on shouting, ¹⁸  “Crucify, crucify ¹⁹  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²⁰  of no crime deserving death. ²¹  I will therefore flog ²²  him and release him.” 23:23 But they were insistent, ²³  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ²⁴  Pilate ²⁵  decided ²⁶  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 ²⁷  to their will. ²⁸ 

The Crucifixion

23:26 As ²⁹  they led him away, they seized Simon of Cyrene, ³⁰  who was coming in from the country. ³¹  They placed the cross on his back and made him carry it behind Jesus. ³²  23:27 A great number of the people followed him, among them women ³³  who were mourning ³⁴  and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ³⁵  do not weep for me, but weep for yourselves ³⁶  and for your children. 23:29 For this is certain: ³⁷  The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ³⁸  23:30 Then they will begin to say to the mountains, ³⁹  ‘Fall on us!’ and to the hills, ‘Cover us!’ ⁴⁰  23:31 For if such things are done ⁴¹  when the wood is green, what will happen when it is dry?” ⁴² 

23:32 Two other criminals ⁴³  were also led away to be executed with him. 23:33 So ⁴⁴  when they came to the place that is called “The Skull,” ⁴⁵  they crucified ⁴⁶  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.”] ⁴⁷  Then ⁴⁸  they threw dice ⁴⁹  to divide his clothes. ⁵⁰  23:35 The people also stood there watching, but the rulers ridiculed ⁵¹  him, saying, “He saved others. Let him save ⁵²  himself if ⁵³  he is the Christ ⁵⁴  of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, ⁵⁵  23:37 and saying, “If ⁵⁶  you are the king of the Jews, save yourself!” 23:38 There was also an inscription ⁵⁷  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 ⁵⁸  you the Christ? ⁵⁹  Save yourself and us!” 23:40 But the other rebuked him, saying, ⁶⁰  “Don’t ⁶¹  you fear God, since you are under the same sentence of condemnation? ⁶²  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁶³  wrong.” 23:42 Then ⁶⁴  he said, “Jesus, remember me ⁶⁵  when you come in ⁶⁶  your kingdom.” 23:43 And Jesus ⁶⁷  said to him, “I tell you the truth, ⁶⁸  today ⁶⁹  you will be with me in paradise.” ⁷⁰ 

23:44 It was now ⁷¹  about noon, ⁷²  and darkness came over the whole land until three in the afternoon, ⁷³  23:45 because the sun’s light failed. ⁷⁴  The temple curtain ⁷⁵  was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁷⁶  And after he said this he breathed his last.

23:47 Now when the centurion ⁷⁷  saw what had happened, he praised God and said, “Certainly this man was innocent!” ⁷⁸  23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁷⁹  23:49 And all those who knew Jesus ⁸⁰  stood at a distance, and the women who had followed him from Galilee saw ⁸¹  these things.

Jesus’ Burial

23:50 Now ⁸²  there was a man named Joseph who was a member of the council, ⁸³  a good and righteous man. 23:51 (He ⁸⁴  had not consented ⁸⁵  to their plan and action.) He ⁸⁶  was from the Judean town ⁸⁷  of Arimathea, and was looking forward to ⁸⁸  the kingdom of God. ⁸⁹  23:52 He went to Pilate and asked for the body ⁹⁰  of Jesus. 23:53 Then ⁹¹  he took it down, wrapped it in a linen cloth, ⁹²  and placed it ⁹³  in a tomb cut out of the rock, ⁹⁴  where no one had yet been buried. ⁹⁵  23:54 It was the day of preparation ⁹⁶  and the Sabbath was beginning. ⁹⁷  23:55 The ⁹⁸  women who had accompanied Jesus ⁹⁹  from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then ¹⁰⁰  they returned and prepared aromatic spices ¹⁰¹  and perfumes. ¹⁰² 

On the Sabbath they rested according to the commandment. ¹⁰³ 

[23:12]  ¹ 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]  ² tn Grk “at enmity with each other.”

[23:13]  ³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ⁴ 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]  ⁵ tn This term also appears in v. 2.

[23:14]  ⁶ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁷ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ⁸ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁹ 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]  ¹⁰ 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]  ¹¹ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:18]  ¹² tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ¹³ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ¹⁴ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ¹⁵ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ¹⁶ sn This is a parenthetical note by the author.

[23:20]  ¹⁷ 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]  ¹⁸ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ¹⁹ tn This double present imperative is emphatic.

[23:22]  ²⁰ tn Grk “no cause of death I found in him.”

[23:22]  ²¹ 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]  ²² tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ²³ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “delivered up.”

[23:25]  ²⁸ 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]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ³⁰ 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]  ³¹ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ³² tn Grk “they placed the cross on him to carry behind Jesus.”

[23:27]  ³³ 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]  ³⁴ 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]  ³⁵ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  ³⁶ 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]  ³⁷ tn Grk “For behold.”

[23:29]  ³⁸ tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”

[23:30]  ³⁹ 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]  ⁴⁰ sn An allusion to Hos 10:8 (cf. Rev 6:16).

[23:31]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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 Ë^1,13 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]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ⁴⁵ 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]  ⁴⁶ sn See the note on crucify in 23:21.

[23:34]  ⁴⁷ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ⁴⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ⁴⁹ 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]  ⁵⁰ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[23:35]  ⁵¹ 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]  ⁵² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁵³ tn This is a first class condition in the Greek text.

[23:35]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:36]  ⁵⁵ 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]  ⁵⁶ tn This is also a first class condition in the Greek text.

[23:38]  ⁵⁷ 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]  ⁵⁸ tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  ⁵⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:40]  ⁶⁰ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁶¹ 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]  ⁶² tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ⁶³ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁶⁵ 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]  ⁶⁶ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ⁶⁷ tn Grk “he.”

[23:43]  ⁶⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[23:44]  ⁷² tn Grk “the sixth hour.”

[23:44]  ⁷³ tn Grk “until the ninth hour.”

[23:45]  ⁷⁴ 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 mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

[23:45]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ sn See the note on the word centurion in 7:2.

[23:47]  ⁷⁸ 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]  ⁷⁹ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.

[23:49]  ⁸⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:49]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[23:51]  ⁸⁷ 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]  ⁸⁸ tn Or “waiting for.”

[23:51]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ⁹² tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.

[23:55]  ⁹⁸ tn Here δέ (de) has not been translated.

[23:55]  ⁹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:56]  ¹⁰⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ¹⁰¹ 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]  ¹⁰² tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ¹⁰³ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.