Lukas 23:13-38
Konteks23:13 Then 1 Pilate called together the chief priests, the 2 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 3 the people. When I examined him before you, I 4 did not find this man guilty 5 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 6 deserving death. 7 23:16 I will therefore have him flogged 8 and release him.”
23:17 [[EMPTY]] 923:18 But they all shouted out together, 10 “Take this man 11 away! Release Barabbas for us!” 23:19 (This 12 was a man who had been thrown into prison for an insurrection 13 started in the city, and for murder.) 14 23:20 Pilate addressed them once again because he wanted 15 to release Jesus. 23:21 But they kept on shouting, 16 “Crucify, crucify 17 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 18 of no crime deserving death. 19 I will therefore flog 20 him and release him.” 23:23 But they were insistent, 21 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 22 Pilate 23 decided 24 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 25 to their will. 26
23:26 As 27 they led him away, they seized Simon of Cyrene, 28 who was coming in from the country. 29 They placed the cross on his back and made him carry it behind Jesus. 30 23:27 A great number of the people followed him, among them women 31 who were mourning 32 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 33 do not weep for me, but weep for yourselves 34 and for your children. 23:29 For this is certain: 35 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 36 23:30 Then they will begin to say to the mountains, 37 ‘Fall on us!’ and to the hills, ‘Cover us!’ 38 23:31 For if such things are done 39 when the wood is green, what will happen when it is dry?” 40
23:32 Two other criminals 41 were also led away to be executed with him. 23:33 So 42 when they came to the place that is called “The Skull,” 43 they crucified 44 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.”] 45 Then 46 they threw dice 47 to divide his clothes. 48 23:35 The people also stood there watching, but the rulers ridiculed 49 him, saying, “He saved others. Let him save 50 himself if 51 he is the Christ 52 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 53 23:37 and saying, “If 54 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 55 over him, “This is the king of the Jews.”
[23:13] 1 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 2 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] 3 tn This term also appears in v. 2.
[23:14] 4 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 5 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 6 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 7 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] 8 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] 9 tc Many of the best
[23:18] 10 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 11 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 12 tn Grk “who” (a continuation of the previous sentence).
[23:19] 13 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 14 sn This is a parenthetical note by the author.
[23:20] 15 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] 16 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 17 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] 18 tn Grk “no cause of death I found in him.”
[23:22] 19 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] 20 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 21 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 22 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 23 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] 24 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] 25 tn Or “delivered up.”
[23:25] 26 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] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 28 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] 29 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 30 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 31 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] 32 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] 33 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] 34 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] 35 tn Grk “For behold.”
[23:29] 36 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] 37 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] 38 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 39 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] 40 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] 41 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] 42 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 43 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] 44 sn See the note on crucify in 23:21.
[23:34] 45 tc Many important
[23:34] 46 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 47 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] 48 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 49 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] 50 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 51 tn This is a first class condition in the Greek text.
[23:35] 52 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] 53 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] 54 tn This is also a first class condition in the Greek text.
[23:38] 55 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.
