Footnotes

1. Luke 23:50 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).
2. Luke 23:50 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.
3. Luke 23:51 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.
4. Luke 23:51 tc Several mss (א C D L Δ Ψ 070 ƒ^1,13 [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 (P⁷⁵ A B W Θ 33 M), and is thus the preferred reading.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.
5. Luke 23:51 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
6. Luke 23:51 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Ιουδαίων, Ioudaiōn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Ιουδαῖος 2.c) and so has been translated “Judean.”
7. Luke 23:51 tn Or “waiting for.”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 and his actions regarding Jesus’ burial suggest otherwise.
8. Luke 23:51 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
9. Luke 23:52 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).
10. Luke 23:53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11. Luke 23:53 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
12. Luke 23:53 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
13. Luke 23:53 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
14. Luke 23:53 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.tn Or “laid to rest.”
15. Luke 23:54 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.
16. Luke 23:54 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
17. Luke 23:55 tn Here δέ (de) has not been translated.
18. Luke 23:55 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
19. Luke 23:56 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
20. Luke 23:56 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.
21. Luke 23:56 tn Or “ointments.” This was another type of perfumed oil.
22. Luke 23:56 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.