Lukas 22:47--23:56
Konteks22:47 While he was still speaking, suddenly a crowd appeared, 1 and the man named Judas, one of the twelve, was leading them. He walked up 2 to Jesus to kiss him. 3 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 4 22:49 When 5 those who were around him saw what was about to happen, they said, “Lord, should 6 we use our swords?” 7 22:50 Then 8 one of them 9 struck the high priest’s slave, 10 cutting off his right ear. 22:51 But Jesus said, 11 “Enough of this!” And he touched the man’s 12 ear and healed 13 him. 22:52 Then 14 Jesus said to the chief priests, the officers of the temple guard, 15 and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? 16 22:53 Day after day when I was with you in the temple courts, 17 you did not arrest me. 18 But this is your hour, 19 and that of the power 20 of darkness!”
22:54 Then 21 they arrested 22 Jesus, 23 led him away, and brought him into the high priest’s house. 24 But Peter was following at a distance. 22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 22:56 Then a slave girl, 25 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 26 denied it: “Woman, 27 I don’t know 28 him!” 22:58 Then 29 a little later someone else 30 saw him and said, “You are one of them too.” But Peter said, “Man, 31 I am not!” 22:59 And after about an hour still another insisted, 32 “Certainly this man was with him, because he too is a Galilean.” 33 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 34 while he was still speaking, a rooster crowed. 35 22:61 Then 36 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 37 how he had said to him, “Before a rooster crows today, you will deny me three times.” 22:62 And he went outside and wept bitterly. 38
22:63 Now 39 the men who were holding Jesus 40 under guard began to mock him and beat him. 22:64 They 41 blindfolded him and asked him repeatedly, 42 “Prophesy! Who hit you?” 43 22:65 They also said many other things against him, reviling 44 him.
22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. 45 Then 46 they led Jesus 47 away to their council 48 22:67 and said, “If 49 you are the Christ, 50 tell us.” But he said to them, “If 51 I tell you, you will not 52 believe, 22:68 and if 53 I ask you, you will not 54 answer. 22:69 But from now on 55 the Son of Man will be seated at the right hand 56 of the power 57 of God.” 22:70 So 58 they all said, “Are you the Son of God, 59 then?” He answered 60 them, “You say 61 that I am.” 22:71 Then 62 they said, “Why do we need further testimony? We have heard it ourselves 63 from his own lips!” 64
23:1 Then 65 the whole group of them rose up and brought Jesus 66 before Pilate. 67 23:2 They 68 began to accuse 69 him, saying, “We found this man subverting 70 our nation, forbidding 71 us to pay the tribute tax 72 to Caesar 73 and claiming that he himself is Christ, 74 a king.” 23:3 So 75 Pilate asked Jesus, 76 “Are you the king 77 of the Jews?” He replied, “You say so.” 78 23:4 Then 79 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 80 against this man.” 23:5 But they persisted 81 in saying, “He incites 82 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 83
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 84 he learned that he was from Herod’s jurisdiction, 85 he sent him over to Herod, 86 who also happened to be in Jerusalem 87 at that time. 23:8 When 88 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 89 some miraculous sign. 90 23:9 So 91 Herod 92 questioned him at considerable length; Jesus 93 gave him no answer. 23:10 The chief priests and the experts in the law 94 were there, vehemently accusing him. 95 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 96 dressing him in elegant clothes, 97 Herod 98 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 99 for prior to this they had been enemies. 100
23:13 Then 101 Pilate called together the chief priests, the 102 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 103 the people. When I examined him before you, I 104 did not find this man guilty 105 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 106 deserving death. 107 23:16 I will therefore have him flogged 108 and release him.”
23:17 [[EMPTY]] 10923:18 But they all shouted out together, 110 “Take this man 111 away! Release Barabbas for us!” 23:19 (This 112 was a man who had been thrown into prison for an insurrection 113 started in the city, and for murder.) 114 23:20 Pilate addressed them once again because he wanted 115 to release Jesus. 23:21 But they kept on shouting, 116 “Crucify, crucify 117 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 118 of no crime deserving death. 119 I will therefore flog 120 him and release him.” 23:23 But they were insistent, 121 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 122 Pilate 123 decided 124 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 125 to their will. 126
23:26 As 127 they led him away, they seized Simon of Cyrene, 128 who was coming in from the country. 129 They placed the cross on his back and made him carry it behind Jesus. 130 23:27 A great number of the people followed him, among them women 131 who were mourning 132 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 133 do not weep for me, but weep for yourselves 134 and for your children. 23:29 For this is certain: 135 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 136 23:30 Then they will begin to say to the mountains, 137 ‘Fall on us!’ and to the hills, ‘Cover us!’ 138 23:31 For if such things are done 139 when the wood is green, what will happen when it is dry?” 140
23:32 Two other criminals 141 were also led away to be executed with him. 23:33 So 142 when they came to the place that is called “The Skull,” 143 they crucified 144 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.”] 145 Then 146 they threw dice 147 to divide his clothes. 148 23:35 The people also stood there watching, but the rulers ridiculed 149 him, saying, “He saved others. Let him save 150 himself if 151 he is the Christ 152 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 153 23:37 and saying, “If 154 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 155 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 156 you the Christ? 157 Save yourself and us!” 23:40 But the other rebuked him, saying, 158 “Don’t 159 you fear God, since you are under the same sentence of condemnation? 160 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 161 wrong.” 23:42 Then 162 he said, “Jesus, remember me 163 when you come in 164 your kingdom.” 23:43 And Jesus 165 said to him, “I tell you the truth, 166 today 167 you will be with me in paradise.” 168
23:44 It was now 169 about noon, 170 and darkness came over the whole land until three in the afternoon, 171 23:45 because the sun’s light failed. 172 The temple curtain 173 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 174 And after he said this he breathed his last.
23:47 Now when the centurion 175 saw what had happened, he praised God and said, “Certainly this man was innocent!” 176 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 177 23:49 And all those who knew Jesus 178 stood at a distance, and the women who had followed him from Galilee saw 179 these things.
23:50 Now 180 there was a man named Joseph who was a member of the council, 181 a good and righteous man. 23:51 (He 182 had not consented 183 to their plan and action.) He 184 was from the Judean town 185 of Arimathea, and was looking forward to 186 the kingdom of God. 187 23:52 He went to Pilate and asked for the body 188 of Jesus. 23:53 Then 189 he took it down, wrapped it in a linen cloth, 190 and placed it 191 in a tomb cut out of the rock, 192 where no one had yet been buried. 193 23:54 It was the day of preparation 194 and the Sabbath was beginning. 195 23:55 The 196 women who had accompanied Jesus 197 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 198 they returned and prepared aromatic spices 199 and perfumes. 200
On the Sabbath they rested according to the commandment. 201
[22:47] 1 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 3 tc Many
[22:48] 4 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[22:49] 5 tn Here δέ (de) has not been translated.
[22:49] 6 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
[22:49] 7 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
[22:50] 8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:50] 9 sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
[22:50] 10 tn See the note on the word “slave” in 7:2.
[22:51] 11 tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
[22:51] 12 tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
[22:51] 13 sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).
[22:52] 14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:52] 15 tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.
[22:52] 16 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).
[22:53] 17 tn Grk “in the temple.”
[22:53] 18 tn Grk “lay hands on me.”
[22:53] 20 tn Or “authority,” “domain.”
[22:54] 21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:54] 22 tn Or “seized” (L&N 37.109).
[22:54] 23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:54] 24 sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.
[22:56] 25 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 26 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 27 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 28 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 30 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 31 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 32 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 33 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 34 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 35 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 37 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[22:62] 38 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[22:63] 39 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[22:63] 40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:64] 41 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:64] 42 tn The verb ἐπηρώτων (ephrwtwn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
[22:64] 43 tn Grk “Who is the one who hit you?”
[22:64] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[22:65] 44 tn Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
[22:66] 45 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[22:66] 46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:66] 47 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[22:66] 48 sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
[22:67] 49 tn This is a first class condition in the Greek text.
[22:67] 50 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[22:67] sn See the note on Christ in 2:11.
[22:67] 51 tn This is a third class condition in the Greek text. Jesus had this experience already in 20:1-8.
[22:67] 52 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:68] 53 tn This is also a third class condition in the Greek text.
[22:68] 54 tn The negation in the Greek text is the strongest possible (οὐ μή, ou mh).
[22:69] 55 sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
[22:69] 56 sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[22:69] 57 sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[22:70] 58 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
[22:70] 59 sn The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
[22:70] 60 tn Grk “He said to them.”
[22:70] 61 sn Jesus’ reply, “You say that I am,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”
[22:71] 62 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:71] 63 sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.
[22:71] 64 tn Grk “from his own mouth” (an idiom).
[23:1] 65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 66 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 67 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] 68 tn Here δέ (de) has not been translated.
[23:2] 69 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] 70 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 71 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] 72 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] 73 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 74 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 75 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 76 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 77 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] 78 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 79 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 80 tn Grk “find no cause.”
[23:4] sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
[23:5] 81 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 82 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] 83 tn Grk “beginning from Galilee until here.”
[23:7] 84 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 85 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] 86 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 87 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]).
[23:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:8] 88 tn Here δέ (de) has not been translated.
[23:8] 89 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] 90 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 91 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] 92 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 94 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 95 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 96 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] 97 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] 98 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 99 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] 100 tn Grk “at enmity with each other.”
[23:13] 101 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 102 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] 103 tn This term also appears in v. 2.
[23:14] 104 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 105 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 106 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 107 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] 108 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] 109 tc Many of the best
[23:18] 110 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 111 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 112 tn Grk “who” (a continuation of the previous sentence).
[23:19] 113 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 114 sn This is a parenthetical note by the author.
[23:20] 115 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] 116 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 117 tn This double present imperative is emphatic.
[23:21] sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[23:22] 118 tn Grk “no cause of death I found in him.”
[23:22] 119 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] 120 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 121 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 122 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 123 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] 124 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] 125 tn Or “delivered up.”
[23:25] 126 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] 127 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 128 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] 129 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 130 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 131 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] 132 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] 133 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 134 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] 135 tn Grk “For behold.”
[23:29] 136 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
[23:30] 137 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] 138 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 139 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] 140 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] 141 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.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 142 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 143 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] 144 sn See the note on crucify in 23:21.
[23:34] 145 tc Many important
[23:34] 146 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 147 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] 148 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 149 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] 150 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 151 tn This is a first class condition in the Greek text.
[23:35] 152 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 153 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] 154 tn This is also a first class condition in the Greek text.
[23:38] 155 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] 156 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 157 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 158 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 159 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] 160 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 161 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 162 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 163 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] 164 tc ‡ The alternate readings of some
[23:43] 166 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 167 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] 168 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] 169 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 170 tn Grk “the sixth hour.”
[23:44] 171 tn Grk “until the ninth hour.”
[23:45] 172 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] sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
[23:45] 173 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] 174 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] 175 sn See the note on the word centurion in 7:2.
[23:47] 176 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.
[23:47] sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
[23:48] 177 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 178 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 179 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] 180 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] 181 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] 182 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] 183 tc Several
[23:51] sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
[23:51] 184 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 185 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] 186 tn Or “waiting for.”
[23:51] 187 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] 188 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] 189 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 190 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 191 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] 192 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] 193 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.
[23:53] tn Or “laid to rest.”
[23:54] 194 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] 195 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 196 tn Here δέ (de) has not been translated.
[23:55] 197 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 198 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 199 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] 200 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 201 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
