Discovery BoxLuke 23:32-56
Context23:32 Two other criminals 1 were also led away to be executed with him. 23:33 So 2 when they came to the place that is called “The Skull,” 3 they crucified 4 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.”] 5 Then 6 they threw dice 7 to divide his clothes. 8 23:35 The people also stood there watching, but the rulers ridiculed 9 him, saying, “He saved others. Let him save 10 himself if 11 he is the Christ 12 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 13 23:37 and saying, “If 14 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 15 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 16 you the Christ? 17 Save yourself and us!” 23:40 But the other rebuked him, saying, 18 “Don’t 19 you fear God, since you are under the same sentence of condemnation? 20 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 21 wrong.” 23:42 Then 22 he said, “Jesus, remember me 23 when you come in 24 your kingdom.” 23:43 And Jesus 25 said to him, “I tell you the truth, 26 today 27 you will be with me in paradise.” 28
23:44 It was now 29 about noon, 30 and darkness came over the whole land until three in the afternoon, 31 23:45 because the sun’s light failed. 32 The temple curtain 33 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 34 And after he said this he breathed his last.
23:47 Now when the centurion 35 saw what had happened, he praised God and said, “Certainly this man was innocent!” 36 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 37 23:49 And all those who knew Jesus 38 stood at a distance, and the women who had followed him from Galilee saw 39 these things.
23:50 Now 40 there was a man named Joseph who was a member of the council, 41 a good and righteous man. 23:51 (He 42 had not consented 43 to their plan and action.) He 44 was from the Judean town 45 of Arimathea, and was looking forward to 46 the kingdom of God. 47 23:52 He went to Pilate and asked for the body 48 of Jesus. 23:53 Then 49 he took it down, wrapped it in a linen cloth, 50 and placed it 51 in a tomb cut out of the rock, 52 where no one had yet been buried. 53 23:54 It was the day of preparation 54 and the Sabbath was beginning. 55 23:55 The 56 women who had accompanied Jesus 57 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 58 they returned and prepared aromatic spices 59 and perfumes. 60
On the Sabbath they rested according to the commandment. 61
[23:32] 1 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] 2 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 3 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] 4 sn See the note on crucify in 23:21.
[23:34] 5 tc Many important
[23:34] 6 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 7 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] 8 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 9 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] 10 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 11 tn This is a first class condition in the Greek text.
[23:35] 12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:36] 13 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] 14 tn This is also a first class condition in the Greek text.
[23:38] 15 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] 16 tc Most
[23:39] 17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:40] 18 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 19 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] 20 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 21 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 23 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] 24 tc ‡ The alternate readings of some
[23:43] 26 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 27 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] 28 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] 29 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 30 tn Grk “the sixth hour.”
[23:44] 31 tn Grk “until the ninth hour.”
[23:45] 32 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] 33 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] 34 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] 35 sn See the note on the word centurion in 7:2.
[23:47] 36 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] 37 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 39 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] 40 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] 41 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] 42 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] 43 tc Several
[23:51] 44 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 45 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] 46 tn Or “waiting for.”
[23:51] 47 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] 48 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] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 50 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 51 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] 52 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] 53 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] 54 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] 55 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 56 tn Here δέ (de) has not been translated.
[23:55] 57 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 58 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 59 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] 60 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 61 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
