Luke 23:53

23:53 The new tomb had probably been purchased by Joseph as a family tomb.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 23:53 . λαξευτῷ , cut out of stone, here only, and in Deu 4:49 . οὐκ , οὐδέπω οὐδεὶς , an accumulation of negatives to emphasise the honour done to Jesus by depositing His body in a previously unused tomb.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(53) A sepulchre that was hewn in stone.—The descriptive word differs from that used by St. Matthew and St. Mark, as being slightly more technical, and implying a higher degree of finish.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

53. wrapped it in linen] in a sindon, or piece of fine white linen. Comp. Mar_14:51. Two other words, othonia (Joh_19:40) and soudarion (Joh_20:7), are used of the various cerements of Jesus. That Joseph bought this sindon, apparently on this day (Mar_15:46), is one of the many incidental signs furnished even by the Synoptists that the true Passover did not begin till the evening of the Friday on which our Lord was crucified. On the part taken by Nicodemus in the entombment, and the spices which he brought, see Joh_19:39-40. Both Joseph and Nicodemus in acting thus not only shewed great courage, but also great self-sacrifice; for the touching of a corpse made them ceremonially unclean, and thus prevented them from any share in the Paschal Feast.

in a sepulchre that was hewn in stone] This rock-hewn tomb (Matt., Mk., comp. Isa_22:16) was in a garden (comp. Jos. Antt. ix. 10, § 4; x. 3, § 2) adjoining the scene of the crucifixion, if not an actual part of it. Joh_19:41. “He made His grave with the rich,” Isa_53:9. The mouth of these rocky tombs was closed with a large stone, called by the Jews Golal., which could only be rolled there by the labour of several men (Joh_11:39).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

Ver. 53. See Mat 27:58-60.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he took it down, and wrapped it in linen. The last sad rites of love seem all to have been performed by friendly hands. Joseph and Nicodemus, and those with them, reverently took down the pierced and bleeding body; then, after the usual ablution, the sacred head was covered with the napkin, the soudarion (St. John), and the holy body was wrapped tenderly and carefully in broad bands of the finest linen, covered with thick layers of the costly aromatic preparation of which Nicodemus had laid up such ample store (St. John). This was to preserve the loved remains of the Master from any corruption which might set in before they could proceed with the process of embalming, which was delayed necessarily until after the sabbath and Passover day were passed. St. John adds, "as the manner of the Jews is to bury," probably marking the Jewish custom of embalming and thus preserving the body, as contrasted with burning, which was the Roman usage. And laid it in a sepulchre that was hewn in stone. St. John tells us the sepulchre was in a garden. This seems not to have been an unusual practice with "the great" among the Jews. Josephus relates of Kings Uzziah and Manasseh that they were buried in their gardens ("Ant.," 9:10 and 10:3. 2). "He made his grave with the rich". (Isa_53:9) Wherein never man before was laid. St. John styles it "a new sepulchre." These details are given to show that the Lord"s sacred body was not brought into contact with corruption.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

53. σινδόνι. A piece of fine white linen. Comp. Mar 14:51. Two other words, ὀθονία (Joh 19:40) and σουδάριον (Joh 20:7), are used of the various cerements of Jesus. That Joseph bought this σινδών, apparently on this day (Mar 15:46), is one of the many incidental signs furnished even by the Synoptists that the true Passover did not begin till the evening of the Friday on which our Lord was crucified. On the part taken by Nicodemus in the Entombment, and the spices which he brought, see Joh 19:39-40. Both Joseph and Nicodemus in acting thus not only shewed great courage, but also great self-sacrifice; for the touching of a corpse made them ceremonially unclean, and thus prevented them from any share in the Paschal Feast.

ἐν μνήματι λαξευτῷ. λαξευτὸς is an Alexandrian word found also in LXX[412] Deu 4:49 (λᾶς, ξέω). This rock-hewn tomb (Matt., Mk., comp. Isa 22:16) was in a garden (comp. Jos. Antt. IX. 10, § 4; X. 3, § 2) adjoining the scene of the crucifixion, if not an actual part of it. Joh 19:41. “He made His grave with the rich,” Isa 53:9. The mouth of these rocky tombs was closed with a large stone, called by the Jews Gôlal, which could only be rolled there by the labour of several men (Joh 11:39).

[412] LXX. Septuagint.

οὗ οὐκ ἦν οὐδεὶς οὔπω κείμενος. This acervation of negatives is quite classical. Comp. οὐδενὶ οὐδαμῃ οὐδαμῶς οὐδεμίαν κοινωνίαν ἔχει. Plato, Parmen. 166 a. It is common to all languages. “Harp not on that, nor do not banish reason.” Meas. for Meas. See instances in my Brief Greek Syntax, § 28.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

53.] Notice the similarity of our οὐκ ἦν οὐδεὶς οὔπω κείμενος to St. John’s οὐδέπω οὐδεὶς ἐτέθη.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

53. ἐνετύλιξεν αὐτὸ σινδόνι. The verb occurs only here, Mat 27:59, and Joh 20:7. All three mention the σινδών, which was cut into strips (ὀθόνια or κειρίαι) for the burial. Mk. (15:46) tells us that it had been bought by Joseph for the purpose, and therefore on that day; which is another sign that the feast had not begun the previous evening. The Gospel of Peter says that Joseph washed the body before wrapping it in linen.

ἐν μνήματι λαξευτῷ. For μνῆμα see on 24:1: the adjective is not classical; once in LXX (Deu 4:49) and four times in Aquila (Num 21:20, Num 21:23:14; Deu 34:1; Jos 13:20). Comp. λαξεύω (Exo 34:1, Exo 34:4; Num 21:19, Num 21:23:14; Deu 3:27, Deu 3:10:1, Deu 3:3, etc.). Verb and adjective seem to belong to the important class of words which became current through having been needed to express Jewish ideas and customs. Kennedy. Sources of N.T. Grk. p. 116.

οὐκ ἦν οὐδεὶς οὔπω. Accumulation of negatives: comp. Heb 13:5, and see Win. 4:9. b, p. 626; Burton.. § 489. Mt. has καινῷ. The fact is mentioned as a mark of special honour in contrast to the shameful death: comp. 19:30.

Cod. Bezae has hue one of its characteristic interpolations. After κείμενος it adds καὶ θέντος αὐτοῦ ἐπεθηκε τῷ μνημείῳ λείθον ὀν μόγις εἴκοσι ἐκύλιον: et posito eo imposuit in monumento lapidem quem vix viginti movebant. Scrivener (Cod Bezae p. 52) remarks that this “strange addition” is “conceived somewhat in the Homeric spirit.” Comp. Oba 1:9:241. Prof. Rendel Harris (Cod. Bezae, ch. vii) finds a hexameter in the Latin: imposuit … lapidem quem vix viginti movebant. But against this (as an acute critic in the Guardian of May 25, 1892. p. 787, points out) are to be urged (1) the intrusive in monumento. (2) the shortening of the final s syllable in viginti, which is improbable so early as the second century, (3) the fact that the same loss, rather differently worded, is found not only in. cod. Colb, but in the Sahidic Version. Thus in one we have, posuerunt lapidem quem vix viginti volvebant (c); in the other, posuit lapidem in porta sepuleri quem viginti homines volvere possent. To assume a Greek gloss, which was differently translated in two Latin and one Egyptian text, is a simpler hypothesis than a Latin gloss translated into Greek and Egyptian, and then from the Greek act into a different Latin. Moreover. the fact that the tone of the gloss is Homeric rather than Virgilian points to a Greek origin. That there were Homerizers and Virgilianizers at this early date may be inferred from Tertull, De Præser, Hær. 39.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Linen [σινδονι] . See on Mr 14:51; and compare Luk 16:19. Hewn in stone [λαξευτω] . Only here in New Testament, and not at all in classical Greek.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.