Discovery BoxLuke 23:45-56
Context23:45 because the sun’s light failed. 1 The temple curtain 2 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 3 And after he said this he breathed his last.
23:47 Now when the centurion 4 saw what had happened, he praised God and said, “Certainly this man was innocent!” 5 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 6 23:49 And all those who knew Jesus 7 stood at a distance, and the women who had followed him from Galilee saw 8 these things.
23:50 Now 9 there was a man named Joseph who was a member of the council, 10 a good and righteous man. 23:51 (He 11 had not consented 12 to their plan and action.) He 13 was from the Judean town 14 of Arimathea, and was looking forward to 15 the kingdom of God. 16 23:52 He went to Pilate and asked for the body 17 of Jesus. 23:53 Then 18 he took it down, wrapped it in a linen cloth, 19 and placed it 20 in a tomb cut out of the rock, 21 where no one had yet been buried. 22 23:54 It was the day of preparation 23 and the Sabbath was beginning. 24 23:55 The 25 women who had accompanied Jesus 26 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 27 they returned and prepared aromatic spices 28 and perfumes. 29
On the Sabbath they rested according to the commandment. 30
[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
[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.
[23:46] 3 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] 4 sn See the note on the word centurion in 7:2.
[23:47] 5 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] 6 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 7 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 8 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] 9 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] 10 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] 11 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] 12 tc Several
[23:51] 13 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 14 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] 15 tn Or “waiting for.”
[23:51] 16 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] 17 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] 18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 19 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 20 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] 21 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] 22 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] 23 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] 24 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 25 tn Here δέ (de) has not been translated.
[23:55] 26 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 27 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 28 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] 29 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 30 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
