Luke 23:45

23:45 because the sun’s light failed. ¹  The temple curtain ²  was torn in two.

Luke 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ³  to enter ⁴  the holy place ⁵  of the Lord and burn incense.

Luke 1:21-22

1:21 Now ⁶  the people were waiting for Zechariah, and they began to wonder ⁷  why he was delayed in the holy place. ⁸  1:22 When ⁹  he came out, he was not able to speak to them. They ¹⁰  realized that he had seen a vision ¹¹  in the holy place, ¹²  because ¹³  he was making signs to them and remained unable to speak. ¹⁴ 

[23:45]  ¹ 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]  ² 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.

[1:9]  ³ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ⁴ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ⁵ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[1:21]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁶ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁷ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁸ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ⁹ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ¹⁰ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹¹ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ¹² tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.