Luke 22
Judas’ Decision to Betray Jesus
1Now the Feast of Unleavened Bread, ▼▼ The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1–20; 23:15; 34:18; Deut 16:1–8).
which is called the Passover, was approaching. 2The ▼▼ Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
chief priests and the experts in the law ▼ were trying to find some way ▼▼ Grk “were seeking how.”
to execute ▼▼ The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).
Jesus, ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
for they were afraid of the people. ▼▼ The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.
3 Then ▼
▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Satan ▼▼ The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1–13; 11:14–23.
entered Judas, the one called Iscariot, who was one of the twelve. ▼▼ Grk “Iscariot, being of the number of the twelve.”
4He went away and discussed with the chief priests and officers of the temple guard ▼▼ The full title στρατηγὸς τοῦ ἱεροῦ (stratēgos tou hierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).
how he might ▼▼ Luke uses this frequent indirect question to make his point (BDF #267.2).
betray Jesus, ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
handing him over to them. ▼▼ Grk “how he might hand him over to them,” in the sense of “betray him.”
5They ▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.
were delighted ▼▼ The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.
and arranged to give him money. ▼▼ Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3–4; Zech 11:12–13).
6So ▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.
Judas ▼▼ Grk “he”; the referent (Judas) has been specified in the translation for clarity.
agreed and began looking for an opportunity to betray Jesus ▼▼ Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.
when no crowd was present. ▼▼ Grk “apart from the crowd.”
▼ The Passover
7 Then the day for the feast ▼▼ The words “for the feast” are not in the Greek text, but have been supplied for clarity.
of Unleavened Bread came, on which the Passover lamb had to be sacrificed. ▼▼ Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Luke had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.
8Jesus ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
sent Peter and John, saying, “Go and prepare the Passover ▼▼ This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 22:14). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523–24.
for us to eat.” ▼▼ Grk “for us, so that we may eat.”
9They ▼▼ Here δέ (de) has not been translated.
said to him, “Where do you want us to prepare ▼▼ In the Greek text this a deliberative subjunctive.
it?” 10He said to them, “Listen, ▼▼ Grk “behold.”
when you have entered the city, a man carrying a jar of water ▼▼ Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.
will meet you. ▼▼ Jesus is portrayed throughout Luke 22–23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.
Follow him into the house that he enters, 11and tell the owner of the house, ▼▼ Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).
‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 12Then he will show you a large furnished room upstairs. Make preparations there.” 13So ▼▼ Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.
they went and found things ▼▼ The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
just as he had told them, ▼▼ The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.
and they prepared the Passover. The Lord’s Supper
14 Now ▼▼ Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
when the hour came, Jesus ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
took his place at the table ▼▼ Grk “reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
and the apostles joined ▼▼ Grk “the apostles with him.”
him. 15And he said to them, “I have earnestly desired ▼▼ This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF #198.6).
to eat this Passover with you before I suffer. 16For I tell you, I will not eat it again ▼ until it is fulfilled ▼▼ Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.
in the kingdom of God.” ▼▼ The kingdom of God here refers to the kingdom in all its power. See Luke 17:20–37.
17Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
he took a cup, ▼▼ Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).
and after giving thanks he said, “Take this and divide it among yourselves. 18For I tell you that from now on I will not drink of the fruit ▼▼ Grk “the produce” (“the produce of the vine” is a figurative expression for wine).
of the vine until the kingdom of God comes.” ▼▼ Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20–37. Jesus awaits celebration with the arrival of full kingdom blessing.
19Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
he took bread, and after giving thanks he broke it and gave it to them, saying, “This is my body ▼▼ Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26–29 and Mark 14:22–25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148–50.
which is given for you. ▼▼ The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.
Do this in remembrance of me.” 20And in the same way he took ▼ the cup after they had eaten, ▼▼ The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnēsai), where the verb δειπνέω (deipneō) means “to eat a meal” or “to have a meal.”
saying, “This cup that is poured out for you is the new covenant ▼ in my blood. A Final Discourse
21 “But look, the hand of the one who betrays ▼▼ The one who betrays me. Jesus knows about Judas and what he has done.
me is with me on the table. ▼▼ The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him - somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.
22For the Son of Man is to go just as it has been determined, ▼▼ Jesus’ death has been determined as a part of God’s plan (Acts 2:22–24).
but woe to that man by whom he is betrayed!” 23So ▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ comments: The disciples begin wondering who would betray him.
they began to question one another as to which of them it could possibly be who would do this. 24 A dispute also started ▼
▼ Or “happened.”
among them over which of them was to be regarded as the greatest. ▼▼ Though the term μείζων (meizōn) here is comparative in form, it is superlative in sense (BDF #244).
25So ▼▼ Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.
Jesus ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ▼▼ The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).
26Not so with you; ▼▼ Grk “But you are not thus.”
instead the one who is greatest among you must become like the youngest, and the leader ▼▼ Or “the ruler.”
like the one who serves. ▼▼ And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.
27For who is greater, the one who is seated at the table, ▼▼ Grk “who reclines at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
or the one who serves? Is it not ▼▼ The interrogative particle used here in the Greek text (οὐχί, ouchi) expects a positive reply.
the one who is seated at the table? But I am among you as one ▼▼ Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1–17.
who serves. 28 “You are the ones who have remained ▼
▼ Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.
with me in my trials. 29Thus ▼▼ Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.
I grant ▼▼ With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.
to you a kingdom, ▼▼ Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.
just as my Father granted to me, 30that you may eat and drink at my table in my kingdom, and you will sit ▼ on thrones judging ▼▼ The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
the twelve tribes of Israel. 31 “Simon, ▼
▼ The majority of mss (א A D W Θ Ψ f1, 13 Maj. as well as several versional witnesses) begin this verse with an introductory comment, “and the Lord said,” indicating a change in the subject of discussion. But this is apparently a reading motivated by the need for clarity. Some of the best witnesses, along with a few others (Ƥ75 B L T 1241 2542c sys co), do not contain these words. The abrupt shift is the more difficult reading and thus more likely to be original.
Simon, pay attention! ▼▼ Grk “behold” (for “pay attention” see L&N 91.13).
Satan has demanded to have you all, ▼▼ This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.
to sift you like wheat, ▼▼ Satan has demanded permission to put them to the test. The idiom “sift (someone) like wheat” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.
32but I have prayed for you, Simon, ▼▼ Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
that your faith may not fail. ▼▼ That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
When ▼▼ Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
you have turned back, ▼▼ Or “turned around.”
strengthen ▼▼ Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.
your brothers.” 33But Peter ▼▼ Grk “he”; the referent (Peter) has been specified in the translation for clarity.
said to him, “Lord, I am ready to go with you both to prison and to death!” ▼▼ The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
34Jesus replied, ▼▼ Grk “he said”; the referent (Jesus) has been specified in the translation for clarity.
“I tell you, Peter, the rooster will not crow ▼▼ That is, Peter’s denials will happen before the sun rises.
today until you have denied ▼▼ Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.
three times that you know me.” 35 Then ▼
▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Jesus ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
said to them, “When I sent you out with no money bag, ▼ or traveler’s bag, ▼▼ Or possibly “beggar’s bag” (L&N 6.145).
or sandals, you didn’t lack ▼ anything, did you?” They replied, ▼▼ Grk “said.”
“Nothing.” 36He said to them, “But now, the one who ▼▼ The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50–51.
has a money bag must take it, and likewise a traveler’s bag ▼▼ Or possibly “beggar’s bag” (L&N 6.145).
too. And the one who has no sword must sell his cloak and buy one. 37For I tell you that this scripture must be ▼ fulfilled in me, ‘ And he was counted with the transgressors .’ ▼▼ Or “with the lawless.”
▼▼ This is a quotation from Isa 53:12. It highlights a theme of Luke 22–23. Though completely innocent, Jesus dies as if he were a criminal.
For what is written about me is being fulfilled.” ▼▼ Grk “is having its fulfillment.”
38So ▼▼ Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
they said, “Look, Lord, here are two swords.” ▼ Then he told them, “It is enough.” ▼▼ It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
On the Mount of Olives
39 Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Jesus ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
went out and made his way, ▼▼ Grk “went.”
as he customarily did, to the Mount of Olives, ▼▼ See the note on the Mount of Olives in Luke 19:29.
and the disciples followed him. 40When he came to the place, ▼▼ Luke does not mention Gethsemane by name, but calls it simply the place.
he said to them, “Pray that you will not fall into temptation.” ▼▼ Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28–38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
41He went away from them about a stone’s throw, knelt down, and prayed, 42“Father, if you are willing, take ▼▼ Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759–60.
this cup ▼ away from me. Yet not my will but yours ▼▼ With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
be done.” [ 43Then an angel from heaven appeared to him and strengthened him. 44And in his anguish ▼▼ Grk “And being in anguish.”
he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] ▼▼ Several important Greek mss (Ƥ75 א1 A B N T W 579 1071*) along with diverse and widespread versional witnesses lack 22:43–44. In addition, the verses are placed after Matt 26:39 by f13. Floating texts typically suggest both spuriousness and early scribal impulses to regard the verses as historically authentic. These verses are included in א*,2 D L Θ Ψ 0171 f1 Maj. lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43–44, ” CBQ 45 (1983): 401-16.
▼ 45When ▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.
he got up from prayer, he came to the disciples and found them sleeping, exhausted ▼▼ Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
from grief. 46So ▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ▼ Betrayal and Arrest
47 While he was still speaking, suddenly a crowd appeared, ▼▼ 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.”
and the man named Judas, one of the twelve, was leading them. He walked up ▼▼ Grk “drew near.”
to Jesus to kiss him. ▼▼ Many mss (D Θ f13 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.
48But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ▼▼ 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.
49When ▼▼ Here δέ (de) has not been translated.
those who were around him saw what was about to happen, they said, “Lord, should ▼▼ The direct question using “if” in Greek is not unusual (BDF #440.3).
we use our swords?” ▼▼ “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35–38. One individual did not wait for the answer.
50Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
one of them ▼▼ One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).
struck the high priest’s slave, ▼ cutting off his right ear. 51But Jesus said, ▼▼ Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.
“Enough of this!” And he touched the man’s ▼▼ Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.
ear and healed ▼▼ When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27–36).
him. 52Then ▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Jesus said to the chief priests, the officers of the temple guard, ▼▼ This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, stratēgos tou hierou), 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.
and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ▼▼ 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).
53Day after day when I was with you in the temple courts, ▼▼ Grk “in the temple.”
you did not arrest me. ▼▼ Grk “lay hands on me.”
But this is your hour, ▼▼ Or “your time.”
and that of the power ▼▼ Or “authority,” “domain.”
of darkness!” Jesus’ Condemnation and Peter’s Denials
54 Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
they arrested ▼▼ Or “seized” (L&N 37.109).
Jesus, ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
led him away, and brought him into the high priest’s house. ▼▼ 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.
But Peter was following at a distance. 55When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them. 56Then a slave girl, ▼▼ The Greek term here is παιδίσκη (paidiskē), referring to a slave girl or slave woman.
seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 57But Peter ▼▼ Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legōn) is redundant and has not been translated.
denied it: “Woman, ▼▼ 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.
I don’t know ▼▼ 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.”
him!” 58Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
a little later someone else ▼▼ In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
saw him and said, “You are one of them too.” But Peter said, “Man, ▼ I am not!” 59And after about an hour still another insisted, ▼▼ Grk “insisted, saying.” The participle λέγων (legōn) is redundant in English and has not been translated here.
“Certainly this man was with him, because he too is a Galilean.” ▼▼ According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
60But Peter said, “Man, I don’t know what you’re talking about!” At that moment, ▼▼ Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
while he was still speaking, a rooster crowed. ▼▼ 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.
61Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, ▼▼ “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 (rhēma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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).
how he had said to him, “Before a rooster crows today, you will deny me three times.” 62And he went outside and wept bitterly. ▼▼ When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
63 Now ▼
▼ Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
the men who were holding Jesus ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
under guard began to mock him and beat him. 64They ▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.
blindfolded him and asked him repeatedly, ▼▼ The verb ἐπηρώτων (epērōtōn) has been translated as an iterative imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated here.
“Prophesy! Who hit you?” ▼▼ Grk “Who is the one who hit you?”
▼▼ Who hit you? This is a variation of one of three ancient games that involved blindfolds.
65They also said many other things against him, reviling ▼▼ Or “insulting.” Luke uses a strong word here; it means “to revile, to defame, to blaspheme” (L&N 33.400).
him. 66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ▼ Then ▼
▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
they led Jesus ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
away to their council ▼▼ Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.
67and said, “If ▼▼ This is a first class condition in the Greek text.
you are the Christ, ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ tell us.” But he said to them, “If ▼ I tell you, you will not ▼▼ The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
believe, 68and if ▼▼ This is also a third class condition in the Greek text.
I ask you, you will not ▼▼ The negation in the Greek text is the strongest possible (οὐ μή, ou mē).
answer. 69But from now on ▼▼ From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.
the Son of Man will be seated at the right hand ▼ of the power ▼▼ 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.
of God.” 70So ▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of Jesus’ pronouncement.
they all said, “Are you the Son of God, ▼▼ The members of the council understood the force of the claim and asked Jesus about another title, Son of God.
then?” He answered ▼▼ Grk “He said to them.”
them, “You say ▼▼ 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.”
that I am.” 71Then ▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
they said, “Why do we need further testimony? We have heard it ourselves ▼▼ 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.
from his own lips!” ▼▼ Grk “from his own mouth” (an idiom).
Luke 23
Jesus Brought Before Pilate
1Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
the whole group of them rose up and brought Jesus ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
before Pilate. ▼▼ 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.
2They ▼▼ Here δέ (de) has not been translated.
began to accuse ▼▼ 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.
him, saying, “We found this man subverting ▼▼ On the use of the term διαστρέφω (diastrefō) here, see L&N 31.71 and 88.264.
▼▼ 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.
our nation, forbidding ▼▼ 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.
us to pay the tribute tax ▼▼ 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.’”
to Caesar ▼▼ Or “to the emperor” (“Caesar” is a title for the Roman emperor).
and claiming that he himself is Christ, ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ a king.” 3So ▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
Pilate asked Jesus, ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
“Are you the king ▼▼ “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
of the Jews?” He replied, “You say so.” ▼ 4Then ▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Pilate said to the chief priests and the crowds, “I find no basis for an accusation ▼▼ Grk “find no cause.”
▼ against this man.” 5But they persisted ▼▼ Or “were adamant.” For “persisted in saying,” see L&N 68.71.
in saying, “He incites ▼▼ 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.
the people by teaching throughout all Judea. It started in Galilee and ended up here!” ▼▼ Grk “beginning from Galilee until here.”
Jesus Brought Before Herod
6 Now when Pilate heard this, he asked whether the man was a Galilean. 7When ▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.
he learned that he was from Herod’s jurisdiction, ▼▼ 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.
he sent him over to Herod, ▼ who also happened to be in Jerusalem ▼▼ 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]).
▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.
at that time. 8When ▼
▼ Here δέ (de) has not been translated.
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 ▼▼ 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.
some miraculous sign. ▼ 9So ▼▼ 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.
Herod ▼▼ Grk “he”; the referent (Herod) has been specified in the translation for clarity.
questioned him at considerable length; Jesus ▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
gave him no answer. 10The chief priests and the experts in the law ▼ were there, vehemently accusing him. ▼▼ Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
11Even Herod with his soldiers treated him with contempt and mocked him. Then, ▼▼ 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.
dressing him in elegant clothes, ▼▼ 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.
Herod ▼▼ Grk “he”; the referent (Herod) has been specified in the translation for clarity.
sent him back to Pilate. 12That very day Herod and Pilate became friends with each other, ▼▼ 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).
for prior to this they had been enemies. ▼▼ Grk “at enmity with each other.”
Jesus Brought Before the Crowd
13 Then ▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
Pilate called together the chief priests, the ▼▼ 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.
rulers, and the people, 14and said to them, “You brought me this man as one who was misleading ▼ the people. When I examined him before you, I ▼▼ Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
did not find this man guilty ▼▼ Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
of anything you accused him of doing. 15Neither did Herod, for he sent him back to us. Look, he has done nothing ▼▼ With the statement “he has done nothing,“ Pilate makes another claim that Jesus is innocent of any crime worthy of death.
deserving death. ▼▼ 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.
16I will therefore have him flogged ▼▼ 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.
and release him.” ▼▼ Many of the best mss, as well as some others (Ƥ75 A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ f1, 13 Maj. lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.
18 But they all shouted out together, ▼
▼ Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
“Take this man ▼▼ Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
away! Release Barabbas for us!” 19(This ▼▼ Grk “who” (a continuation of the previous sentence).
was a man who had been thrown into prison for an insurrection ▼▼ Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
started in the city, and for murder.) ▼▼ This is a parenthetical note by the author.
20Pilate addressed them once again because he wanted ▼▼ 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.
to release Jesus. 21But they kept on shouting, ▼▼ Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
“Crucify, crucify ▼▼ This double present imperative is emphatic.
▼▼ 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.
him!” 22A third time he said to them, “Why? What wrong has he done? I have found him guilty ▼▼ Grk “no cause of death I found in him.”
of no crime deserving death. ▼▼ The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
I will therefore flog ▼ him and release him.” 23But they were insistent, ▼ demanding with loud shouts that he be crucified. And their shouts prevailed. 24So ▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
Pilate ▼▼ 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.
decided ▼▼ 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.
that their demand should be granted. 25He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ▼▼ Or “delivered up.”
to their will. ▼▼ 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.
The Crucifixion
26 As ▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.
they led him away, they seized Simon of Cyrene, ▼▼ 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.
who was coming in from the country. ▼▼ Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
They placed the cross on his back and made him carry it behind Jesus. ▼▼ Grk “they placed the cross on him to carry behind Jesus.”
27A great number of the people followed him, among them women ▼▼ 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.
who were mourning ▼▼ 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.
and wailing for him. 28But Jesus turned to them and said, “Daughters of Jerusalem, ▼▼ The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
▼▼ For the location of Jerusalem see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.
do not weep for me, but weep for yourselves ▼▼ 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.
and for your children. 29For this is certain: ▼▼ Grk “For behold.”
The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ ▼▼ Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
▼▼ 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.
30Then they will begin to say to the mountains, ▼ ‘Fall on us!’ and to the hills, ‘Cover us!’ ▼ 31For if such things are done ▼▼ 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).
when the wood is green, what will happen when it is dry?” ▼▼ 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.
32 Two other criminals ▼
▼ The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ƥ75 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 f1, 13 33 Maj.) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
▼ were also led away to be executed with him. 33So ▼▼ Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
when they came to the place that is called “The Skull,” ▼▼ 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).
they crucified ▼ him there, along with the criminals, one on his right and one on his left. 34[But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ▼▼ Many important mss (Ƥ75 א1 B D* W Θ 070 579 1241 pc sys sa) lack v. 34a. It is included in א*,2 (A) C D2 L Ψ 0250 f1, (13) 33 Maj. lat syc,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27–36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.
Then ▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
they threw dice ▼▼ 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.
to divide his clothes. ▼ 35The people also stood there watching, but the rulers ridiculed ▼▼ 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).
him, saying, “He saved others. Let him save ▼▼ The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
himself if ▼▼ This is a first class condition in the Greek text.
he is the Christ ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ of God, his chosen one!” 36The soldiers also mocked him, coming up and offering him sour wine, ▼▼ 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.
37and saying, “If ▼▼ This is also a first class condition in the Greek text.
you are the king of the Jews, save yourself!” 38There was also an inscription ▼▼ 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.
over him, “This is the king of the Jews.” 39 One of the criminals who was hanging there railed at him, saying, “Aren’t ▼
▼ Most mss (A C3 W Θ Ψ f1, 13 33 Maj. lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ƥ75 א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.
▼▼ The question in Greek expects a positive reply and is also phrased with irony.
you the Christ? ▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
▼ Save yourself and us!” 40But the other rebuked him, saying, ▼▼ Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
“Don’t ▼▼ The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke - “You should fear God and not speak!”
you fear God, since you are under the same sentence of condemnation? ▼▼ The words “of condemnation” are not in the Greek text, but are implied.
41And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ▼▼ This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
wrong.” 42Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
he said, “Jesus, remember me ▼▼ 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.
when you come in ▼▼ ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” - with εἰς τὴν βασιλείαν (eis tēn basileian), read by Ƥ75 B L - is a reference to his entering into God’s presence at the right hand. “In your kingdom” - with ἐν τῇ βασιλείᾳ (en tē basileia), read by א A C*,2 W Θ Ψ 070 f1, 13 33 Maj. lat sy - looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.
your kingdom.” 43And Jesus ▼▼ Grk “he.”
said to him, “I tell you the truth, ▼▼ Grk “Truly (ἀμήν, amēn), I say to you.”
today ▼ you will be with me in paradise.” ▼▼ 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.
44 It was now ▼
▼ Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
about noon, ▼▼ Grk “the sixth hour.”
and darkness came over the whole land until three in the afternoon, ▼▼ Grk “until the ninth hour.”
45because the sun’s light failed. ▼▼ The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou hēliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ƥ75 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 f1, 13 Maj. lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisthe), a reading that avoids the problem of implying an eclipse (see [S] 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.
▼▼ 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 [V] 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.
The temple curtain ▼▼ 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.
was torn in two. 46Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit! ” ▼▼ 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.
And after he said this he breathed his last. 47 Now when the centurion ▼ saw what had happened, he praised God and said, “Certainly this man was innocent!” ▼
▼ 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.
▼▼ Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
48And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ▼▼ Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
49And all those who knew Jesus ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
stood at a distance, and the women who had followed him from Galilee saw ▼▼ Technically the participle ὁρῶσαι (horōsai) modifies only γυναῖκες (gunaikes) 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.
these things. Jesus’ Burial
50 Now ▼▼ 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).
there was a man named Joseph who was a member of the council, ▼▼ 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.
a good and righteous man. 51(He ▼▼ Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
had not consented ▼▼ Several mss (א C D L Δ Ψ 070 f1, 13 [579] 892 1424 2542 al) read the present participle συγκατατιθέμενος (sunkatatithemenos) instead of the perfect participle συγκατατεθειμένος (sunkatatetheimenos). The present participle could be taken to mean that Joseph had decided that the execution was now a mistake. The perfect means that he did not agree with it from the start. The perfect participle, however, has better support externally (Ƥ75 A B W Θ 33 Maj.), and is thus the preferred reading.
▼▼ 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.
to their plan and action.) He ▼▼ Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
was from the Judean town ▼▼ Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiōn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
of Arimathea, and was looking forward to ▼▼ Or “waiting for.”
the kingdom of God. ▼ 52He went to Pilate and asked for the body ▼▼ 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).
of Jesus. 53Then ▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
he took it down, wrapped it in a linen cloth, ▼▼ The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
and placed it ▼▼ In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
in a tomb cut out of the rock, ▼▼ That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
where no one had yet been buried. ▼▼ 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.
▼▼ Or “laid to rest.”
54It was the day of preparation ▼▼ 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.
and the Sabbath was beginning. ▼▼ Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
55The ▼▼ Here δέ (de) has not been translated.
women who had accompanied Jesus ▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
from Galilee followed, and they saw the tomb and how his body was laid in it. 56Then ▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
they returned and prepared aromatic spices ▼▼ 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.
and perfumes. ▼▼ Or “ointments.” This was another type of perfumed oil.
On the Sabbath they rested according to the commandment. ▼
▼ According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
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