1
Καὶ ἀναστὰν ἅπαν τὸ πλῆθος αὐτῶν ἤγαγον αὐτὸν ἐπὶ τὸν Πιλᾶτον.
And the whole multitude of them rose and led him to Pilate.
2
ἤρξαντο δὲ κατηγορεῖν αὐτοῦ λέγοντες· Τοῦτον εὕραμεν διαστρέφοντα τὸ ἔθνος ⸀ἡμῶν καὶ κωλύοντα ⸂φόρους Καίσαρι⸃ διδόναι ⸀καὶ λέγοντα ⸀αὑτὸν χριστὸν βασιλέα εἶναι.
And they began to accuse him, saying, “We found this man perverting our nation and forbidding to give tribute to Caesar, and saying that he himself is Christ, a king.”
3
ὁ δὲ Πιλᾶτος ⸀ἠρώτησεν αὐτὸν λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; ὁ δὲ ἀποκριθεὶς αὐτῷ ἔφη· Σὺ λέγεις.
And Pilate asked him, saying, “Are you the king of the Jews?” And answering him he said, “You say it.”
4
ὁ δὲ Πιλᾶτος εἶπεν πρὸς τοὺς ἀρχιερεῖς καὶ τοὺς ὄχλους· Οὐδὲν εὑρίσκω αἴτιον ἐν τῷ ἀνθρώπῳ τούτῳ.
And Pilate said to the chief priests and the crowds, “I find no guilt in this man.”
5
οἱ δὲ ἐπίσχυον λέγοντες ὅτι Ἀνασείει τὸν λαὸν διδάσκων καθ’ ὅλης τῆς Ἰουδαίας, ⸀καὶ ἀρξάμενος ἀπὸ τῆς Γαλιλαίας ἕως ὧδε.
But they insisted the more, saying, “He stirs up the people, teaching throughout the whole of Judea, having begun from Galilee even to here.”
6
Πιλᾶτος δὲ ⸀ἀκούσας ἐπηρώτησεν εἰ ὁ ἄνθρωπος Γαλιλαῖός ἐστιν,
And Pilate, hearing it, asked whether the man was a Galilean;
7
καὶ ἐπιγνοὺς ὅτι ἐκ τῆς ἐξουσίας Ἡρῴδου ἐστὶν ἀνέπεμψεν αὐτὸν πρὸς Ἡρῴδην, ὄντα καὶ αὐτὸν ἐν Ἱεροσολύμοις ἐν ταύταις ταῖς ἡμέραις.
and learning that he was from Herod's jurisdiction, he sent him up to Herod, who was himself also in Jerusalem in those days.
8
ὁ δὲ Ἡρῴδης ἰδὼν τὸν Ἰησοῦν ἐχάρη λίαν, ἦν γὰρ ⸂ἐξ ἱκανῶν χρόνων θέλων⸃ ἰδεῖν αὐτὸν διὰ τὸ ⸀ἀκούειν περὶ αὐτοῦ, καὶ ἤλπιζέν τι σημεῖον ἰδεῖν ὑπ’ αὐτοῦ γινόμενον.
And Herod, seeing Jesus, rejoiced greatly, for he had been wanting to see him for a long while, because of what he heard about him, and he was hoping to see some sign done by him.
9
ἐπηρώτα δὲ αὐτὸν ἐν λόγοις ἱκανοῖς· αὐτὸς δὲ οὐδὲν ἀπεκρίνατο αὐτῷ.
And he questioned him at some length, but he answered him nothing.
10
εἱστήκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς εὐτόνως κατηγοροῦντες αὐτοῦ.
And the chief priests and the scribes stood accusing him vehemently.
11
ἐξουθενήσας δὲ αὐτὸν ⸀καὶ ὁ Ἡρῴδης σὺν τοῖς στρατεύμασιν αὐτοῦ καὶ ἐμπαίξας ⸀περιβαλὼν ἐσθῆτα λαμπρὰν ἀνέπεμψεν αὐτὸν τῷ Πιλάτῳ.
And Herod also, with his soldiers, despised him and mocked him, and putting splendid clothing on him he sent him back to Pilate.
Why this rendering
Luke.23.11 Observation
Syntactic observation
**The sending to Herod and back (vv.6-12) is Luke's alone.** The words hold it: ἀναπέμπω, to send up or send back, stands three times in the corpus and **all three are in this chapter** (23:7, 23:11, 23:15). ἔχθρα, enmity; προϋπάρχω, to have been before; εὐτόνως, vehemently; and ἐπισχύω, to insist the more, are **each a corpus hapax**. And two words call other places in this book. ἐξουθενέω, to despise, stands twice in the corpus and both are Luke's — **18:9**, where the parable is told to those who counted themselves righteous and **despised** the rest, and here. So the hearers of that parable and Herod are bound by one verb. ἐσθής, clothing, also stands twice and both are Luke's — the **λαμπρὰ ἐσθής** of 23:11, the **splendid robe** Herod put on him in mockery, and **24:4**, the two men in **dazzling clothing** at the tomb. So the only two places the word stands in this book are the robe of mockery and the clothing at the tomb. The text does not state the link. v.12 is Luke's alone as well: **on that day Herod and Pilate became friends with each other**, having been at enmity before. Matthew and Mark also have a robing, but theirs is **the soldiers putting on purple** (Mark 15:17), and this is **Herod putting on splendour** — a different word and a different hand.
Rendering options · 2
Adopted Render ἐσθής as **clothing**, one word with 24:4, and λαμπράν as **splendid**, kept apart from the purple of Mark 15:17
Basis The word stands twice in this book and the two are mockery and tomb; splitting the renderings loses the link. And matching it to purple mixes it with Mark's scene and hides that **a different hand does the robing.**
Match Mark's scene with **a gorgeous robe** or **purple**
Basis The four books record one trial, so one key for the robe of mockery lets the reader read them together.
Rejected It is not one scene — **this passage is Luke's alone**, and the one who robes him is Herod, not the soldiers. Matching makes a scene only Luke has read as Mark's, and cuts the link to 24:4 as well.
12
ἐγένοντο δὲ φίλοι ὅ τε ⸂Ἡρῴδης καὶ ὁ Πιλᾶτος⸃ ἐν αὐτῇ τῇ ἡμέρᾳ μετ’ ἀλλήλων· προϋπῆρχον γὰρ ἐν ἔχθρᾳ ὄντες πρὸς ⸀αὑτούς.
And Herod and Pilate became friends with each other on that very day, for before that they had been at enmity between themselves.
13
Πιλᾶτος δὲ συγκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν
And Pilate, calling together the chief priests and the rulers and the people,
14
εἶπεν πρὸς αὐτούς· Προσηνέγκατέ μοι τὸν ἄνθρωπον τοῦτον ὡς ἀποστρέφοντα τὸν λαόν, καὶ ἰδοὺ ἐγὼ ἐνώπιον ὑμῶν ἀνακρίνας ⸀οὐθὲν εὗρον ἐν τῷ ἀνθρώπῳ τούτῳ αἴτιον ὧν κατηγορεῖτε κατ’ αὐτοῦ.
said to them, “You brought me this man as one turning the people away; and behold, I examined him before you and found in this man no guilt in the things of which you accuse him.
15
ἀλλ’ οὐδὲ Ἡρῴδης, ⸂ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς⸃· καὶ ἰδοὺ οὐδὲν ἄξιον θανάτου ἐστὶν πεπραγμένον αὐτῷ·
Nor did Herod, for he sent him back to us; and behold, nothing worthy of death has been done by him.
16
παιδεύσας οὖν αὐτὸν ⸀ἀπολύσω.
So I will chastise him and release him.”
18
⸀Ἀνέκραγον δὲ παμπληθεὶ λέγοντες· Αἶρε τοῦτον, ἀπόλυσον δὲ ἡμῖν ⸀τὸν Βαραββᾶν·
But they cried out all together, saying, “Away with this man, and release Barabbas to us!”
19
ὅστις ἦν διὰ στάσιν τινὰ γενομένην ἐν τῇ πόλει καὶ φόνον ⸂βληθεὶς ἐν τῇ φυλακῇ⸃.
He was one who had been thrown into prison for a certain insurrection that had happened in the city, and for murder.
20
πάλιν ⸀δὲ ὁ Πιλᾶτος ⸀προσεφώνησεν, θέλων ἀπολῦσαι τὸν Ἰησοῦν.
And Pilate called out to them again, wanting to release Jesus.
21
οἱ δὲ ἐπεφώνουν λέγοντες· ⸂Σταύρου σταύρου⸃ αὐτόν.
But they shouted, saying, “Crucify, crucify him!”
22
ὁ δὲ τρίτον εἶπεν πρὸς αὐτούς· Τί γὰρ κακὸν ἐποίησεν οὗτος; οὐδὲν αἴτιον θανάτου εὗρον ἐν αὐτῷ· παιδεύσας οὖν αὐτὸν ἀπολύσω.
And a third time he said to them, “Why, what evil has this man done? I found in him no guilt worthy of death. So I will chastise him and release him.”
23
οἱ δὲ ἐπέκειντο φωναῖς μεγάλαις αἰτούμενοι αὐτὸν σταυρωθῆναι, καὶ κατίσχυον αἱ φωναὶ ⸀αὐτῶν.
But they pressed on with loud voices, asking that he be crucified; and their voices prevailed.
24
⸀καὶ Πιλᾶτος ἐπέκρινεν γενέσθαι τὸ αἴτημα αὐτῶν·
And Pilate gave judgement that their demand be done.
25
ἀπέλυσεν δὲ τὸν διὰ στάσιν καὶ φόνον βεβλημένον ⸀εἰς φυλακὴν ὃν ᾐτοῦντο, τὸν δὲ Ἰησοῦν παρέδωκεν τῷ θελήματι αὐτῶν.
And he released the one thrown into prison for insurrection and murder, whom they asked for, and he handed Jesus over to their will.
26
Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι ⸂Σίμωνά τινα Κυρηναῖον ἐρχόμενον⸃ ἀπ’ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ.
And as they led him away, they seized a certain Simon, a Cyrenian, coming from the country, and laid the cross on him to carry it behind Jesus.
27
Ἠκολούθει δὲ αὐτῷ πολὺ πλῆθος τοῦ λαοῦ καὶ γυναικῶν ⸀αἳ ἐκόπτοντο καὶ ἐθρήνουν αὐτόν.
And a great multitude of the people followed him, and of women who were beating their breasts and lamenting him.
28
στραφεὶς δὲ πρὸς αὐτὰς ⸀ὁ Ἰησοῦς εἶπεν· Θυγατέρες Ἰερουσαλήμ, μὴ κλαίετε ἐπ’ ἐμέ· πλὴν ἐφ’ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ τέκνα ὑμῶν,
But turning toward them Jesus said, “Daughters of Jerusalem, do not weep for me; rather weep for yourselves and for your children.
29
ὅτι ἰδοὺ ἔρχονται ἡμέραι ἐν αἷς ἐροῦσιν Μακάριαι αἱ στεῖραι καὶ ⸀αἱ κοιλίαι αἳ οὐκ ἐγέννησαν καὶ μαστοὶ οἳ οὐκ ⸀ἔθρεψαν.
For behold, days are coming in which they will say, ‘Blessed are the barren, and the wombs that did not bear, and the breasts that did not nurse.’
30
τότε ἄρξονται λέγειν τοῖς ὄρεσιν· Πέσετε ἐφ’ ἡμᾶς, καὶ τοῖς βουνοῖς· Καλύψατε ἡμᾶς·
Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’
31
ὅτι εἰ ἐν ⸀τῷ ὑγρῷ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται;
For if they do these things in the green wood, what will happen in the dry?”
32
Ἤγοντο δὲ καὶ ἕτεροι ⸂κακοῦργοι δύο⸃ σὺν αὐτῷ ἀναιρεθῆναι.
And two others also, evildoers, were led away with him to be put to death.
33
καὶ ὅτε ⸀ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν.
And when they came to the place called Skull, there they crucified him and the evildoers, one on the right and one on the left.
34
⸂ὁ δὲ Ἰησοῦς ἔλεγεν· Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⸃ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον ⸀κλήρους.
And Jesus was saying, “Father, forgive them, for they do not know what they are doing.” And dividing his garments they cast lots.
Why this rendering
Luke.23.34 Observation
Syntactic observation
**The base text prints the whole first sentence of this verse — Father, forgive them, for they do not know what they are doing — inside variant marks ⸂⸃.** There is one more such place in this chapter: **the base text has no 23:17 at all** (v.16 is followed at once by v.18). So Luke 23 holds **a marked saying and an absent verse together.** Counting the two places in chapter 22 (the brackets at 19b-20 and the marks at 43-44), the two chapters through which the passion runs contain four places the base text weighs differently. This edition follows its base text, so **v.34 is printed and v.17 is not**, and both facts are recorded. ἀφίημι, to release or forgive, is the word that stands where sins are forgiven in this corpus, and this follows the entries at Luke 11:4 and 17:3-4. The casting of lots that follows stands in all four books, and Luke's is the shortest: Matt 27:35 and Mark 15:24 have dividing and casting lots, and John 19:23-24 separates the garments from the tunic at length, while Luke ends it in a phrase.
Rendering options · 2
Adopted **Print** v.34, **do not print** v.17, and skip the number — recording both in variants
Basis The base text keeps one in the text and not the other (DECISIONS C1). Dropping a marked passage would require dropping 22:43-44 too, and supplying an absent verse would require supplying Luke 17:36, John 5:4 and Mark 7:16 as well. **Not evening out the base text's judgements** is this edition's way. The versions divide at both places. **Five supply 23:17** (KJV, YLT and WEB print it plainly; NASB in brackets; LSV in double brackets), and eight leave the gap as this edition does. **All thirteen print 23:34, and only NET keeps a mark** on it, printing it in brackets.
**Omit** or bracket the first sentence of v.34, and **supply** v.17
Basis A marked saying stands lower and should be dropped or flagged, and a gap in the numbering looks like an omission, so filling it is a kindness.
Rejected The base text treats the two **differently** — marks only at v.34, brackets as well at 22:19b-20 — and that difference is the editors' judgement, which evening out erases. And a gap in the numbering **is information**: this edition leaves John 5:4, Mark 7:16, Matt 17:21 and Luke 17:36 the same way, and the gap is what lets a reader go look.
35
καὶ εἱστήκει ὁ λαὸς θεωρῶν. ἐξεμυκτήριζον δὲ καὶ οἱ ⸀ἄρχοντες λέγοντες· Ἄλλους ἔσωσεν, σωσάτω ἑαυτόν, εἰ οὗτός ἐστιν ὁ χριστὸς ⸂τοῦ θεοῦ, ὁ⸃ ἐκλεκτός.
And the people stood looking on. And the rulers also sneered, saying, “He saved others; let him save himself, if this is the Christ of God, the chosen one.”
36
⸀ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ⸀ὄξος προσφέροντες αὐτῷ
And the soldiers also mocked him, coming up and offering him sour wine
37
καὶ λέγοντες· Εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων, σῶσον σεαυτόν.
and saying, “If you are the king of the Jews, save yourself.”
38
ἦν δὲ καὶ ⸀ἐπιγραφὴ ἐπ’ ⸀αὐτῷ· Ὁ βασιλεὺς τῶν Ἰουδαίων ⸀οὗτος.
And there was also an inscription over him: “This is the king of the Jews.”
39
Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτόν ⸀λέγων· ⸀Οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς.
And one of the evildoers who had been hanged was blaspheming him, saying, “Are you not the Christ? Save yourself and us.”
40
ἀποκριθεὶς δὲ ὁ ἕτερος ⸂ἐπιτιμῶν αὐτῷ ἔφη⸃· Οὐδὲ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι εἶ;
But answering, the other rebuked him and said, “Do you not even fear God, since you are under the same judgement?
41
καὶ ἡμεῖς μὲν δικαίως, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν· οὗτος δὲ οὐδὲν ἄτοπον ἔπραξεν.
And we justly, for we are receiving what our deeds deserve; but this man has done nothing out of place.”
Why this rendering
Luke.23.41 Observation
Syntactic observation
**The two hanged with him are named differently, and what they do differs.** Matthew 27:38 and Mark 15:27 have **δύο λῃσταί**, two robbers; Luke 23:32, 33 and 39 have **κακοῦργοι**, evildoers — and κακοῦργος stands three times in the corpus, **all three in this chapter**. And where Matt 27:44 and Mark 15:32 have **both** revile him, Luke 23:39-43 has **one revile and the other rebuke him**, and that one is answered. The answer carries a word found once in the corpus: παράδεισος, paradise, is a **corpus hapax**, as is ἄτοπος, out of place. And ἀμήν stands here (23:43), which is rare in Luke. The mockery of the crowd and the rulers carries this book's word too: ἐκμυκτηρίζω, to sneer, stands twice in the corpus and both are Luke's, the other being **16:14**, where the money-loving Pharisees sneered at him. So the two places the word stands are lovers of money and the rulers at the cross — as recorded at Luke 16. Who mocks divides three ways as well: Matthew and Mark have passers-by, chief priests and those crucified with him; Luke has **rulers, soldiers, and one of those hanged.**
Rendering options · 2
Adopted Render κακοῦργος as **evildoer**, kept apart from the **robbers** of Matthew and Mark, and render vv.39-43 as they stand
Basis That the word differs and the deed differs is the datum. Matching it to robbers merges Luke with Matthew and Mark, and merging it strips the setting from the turn that only Luke has — it happens in the book that calls them evildoers rather than robbers.
Harmonise to **robbers**, or bring in Matthew's and Mark's both reviled by note
Basis It is one scene, so matching the word reads more easily, and flagging the apparent conflict spares confusion.
Rejected The apparent conflict is the datum. And this edition already prints Matt 27:44 and Mark 15:32 as both reviling, so **the reader can set the places side by side and see for himself** — there is no call for the translation to harmonise in advance.
42
καὶ ⸀ἔλεγεν· Ἰησοῦ, μνήσθητί ⸀μου ὅταν ἔλθῃς ⸂ἐν τῇ βασιλείᾳ⸃ σου.
And he said, “Jesus, remember me when you come into your kingdom.”
43
καὶ εἶπεν ⸀αὐτῷ· Ἀμήν ⸂σοι λέγω⸃ σήμερον μετ’ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.
And he said to him, “Amen I say to you, today you will be with me in paradise.”
44
⸂Καὶ ἦν⸃ ⸀ἤδη ὡσεὶ ὥρα ἕκτη καὶ σκότος ἐγένετο ἐφ’ ὅλην τὴν γῆν ἕως ὥρας ἐνάτης
And it was already about the sixth hour, and dark came over the whole land until the ninth hour,
45
⸂τοῦ ἡλίου ἐκλιπόντος⸃, ἐσχίσθη ⸀δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον.
the sun having failed; and the curtain of the sanctuary was torn down the middle.
46
καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν· Πάτερ, εἰς χεῖράς σου ⸀παρατίθεμαι τὸ πνεῦμά μου. ⸂τοῦτο δὲ⸃ εἰπὼν ἐξέπνευσεν.
And crying out with a loud voice Jesus said, “Father, into your hands I entrust my spirit.” And having said this he breathed out.
Why this rendering
Luke.23.46 Observation
Syntactic observation
**The last word differs across the books.** Matthew 27:46 and Mark 15:34 have him cry **Ἠλὶ / Ἐλωῒ … λεμὰ σαβαχθάνι**, why have you forsaken me, and both translate the Aramaic into Greek. **Luke does not have it.** Luke 23:46 has him cry **Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου**, Father, into your hands I entrust my spirit. The verb of dying parts too: Matt 27:50 has **ἀφῆκεν τὸ πνεῦμα**, he released the spirit; Mark 15:37 and Luke 23:46 have **ἐξέπνευσεν**, he breathed out. ἐκπνέω stands three times in the corpus — twice in Mark, once in Luke — and **never in Matthew**. So in the last **word** Luke parts from both Matthew and Mark, and in the last **verb** he goes with Mark. The verb of entrusting calls another place in this book: παρατίθημι stands eleven times in the corpus, five of them Luke's, and among them is **12:48** — to whom much was **entrusted**, of him more will be asked. He entrusts his spirit with the word that was used of entrusting. The sun of the verse before is this book's word as well: the ἐκλείπω of v.45 stands three times in the corpus and **all three are Luke's** — **16:9** (when wealth fails), **22:32** (that faith may not fail) and 23:45 (the sun failed).
Rendering options · 2
Adopted Render παρατίθημι as **entrust**, one word with 12:48, and do not import the cry of Matthew and Mark
Basis The cry is not in the base text (DECISIONS C1). And rendering it commend or commit splits it from 12:48 and hides that **he entrusts his spirit with the very verb used of entrusting.** Only **NLT** among the versions uses the same word as at 12:48 (entrust); the rest use commit, commend or 개역한글's 부탁하나이다, words fitted to this place alone, so **the link to 12:48 is cut.** This edition is with the minority.
Use a weightier word fitted to this place — **I commend** — or note the cry of Matthew and Mark
Basis A last word needs weight, and a reader of all four books wants to know another cry exists.
Rejected Changing the word for weight cuts the link to 12:48 — and that link is where the weight of this place lies. The other cry is already printed in this edition at Matthew and Mark, where a reader can find it.
47
Ἰδὼν δὲ ὁ ἑκατοντάρχης τὸ γενόμενον ⸀ἐδόξαζεν τὸν θεὸν λέγων· Ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν.
And the commander of a hundred, seeing what had happened, was glorifying God, saying, “Indeed this man was righteous.”
Why this rendering
Luke.23.47 Observation
Syntactic observation
**What the centurion says differs.** Matthew 27:54 has **Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος**, truly this was God's Son, and Mark 15:39 the same. **Luke 23:47 has Ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν**, truly this man was **righteous**. Matthew and Mark say **God's Son**; Luke says **righteous**. What he is called divides three ways too: Matt 27:54 ἑκατόνταρχος, **Mark 15:39 κεντυρίων** (from the Latin centurio), Luke 23:47 **ἑκατοντάρχης** — as recorded at Mark 15, only Mark uses the Latin word. And **the adverb differs**: Matthew and Mark have **ἀληθῶς**, Luke **ὄντως**. ὄντως stands four times in the corpus — Mark 11:32, Luke 23:47, **Luke 24:34** (the Lord has **truly** risen) and John 8:36 — so the two places the adverb stands in Luke are **the confession at the cross and the confession of the resurrection.** v.48 is Luke's alone as well: the crowds return **beating their breasts.** στῆθος, as recorded at Luke 18, stands four times in the corpus, and Luke's two are **18:13** (the tax collector beating his breast) and here. θεωρία, a spectacle, is a **corpus hapax**. ἑκατοντάρχης stands four times, once in Matthew (8:13) and **three times in Luke** (7:2, 7:6, 23:47), so the places it stands in Luke are **the centurion who asked for his slave's life and the centurion at the cross.**
Rendering options · 2
Adopted Render **he was righteous** as the base text has it, and keep the adverb **distinct from ἀληθῶς**, one word with 24:34
Basis The datum is that **the three books put different words in the centurion's mouth.** Matching it to God's Son erases that entirely. So with the adverb: Luke's two ὄντως are the cross and the resurrection, and one rendering for both adverbs hides that pairing. The versions divide nine to three: nine keep righteous, and **ESV, NET and MSG soften it to innocent.** But the same word falls three verses later on Joseph at 23:50, so softening splits it within one chapter.
Match to **God's Son**, or soften to **surely this man was innocent**
Basis The three record one scene, so one key for the confession reads more easily, and innocent fits the trial setting.
Rejected Rendering it innocent splits δίκαιος from where it stands elsewhere in this corpus — the same word falls three verses later on **Joseph at 23:50**, a good and **righteous** man. Splitting them within one chapter hides that the centurion and Joseph are called by one word. And matching it to God's Son puts into the text what the base text does not have.
48
καὶ πάντες οἱ συμπαραγενόμενοι ὄχλοι ἐπὶ τὴν θεωρίαν ταύτην, ⸀θεωρήσαντες τὰ γενόμενα, ⸀τύπτοντες τὰ στήθη ὑπέστρεφον.
And all the crowds who had gathered together for this spectacle, seeing what had happened, returned beating their breasts.
49
εἱστήκεισαν δὲ πάντες οἱ γνωστοὶ ⸀αὐτῷ ⸀μακρόθεν, καὶ γυναῖκες αἱ ⸀συνακολουθοῦσαι αὐτῷ ἀπὸ τῆς Γαλιλαίας, ὁρῶσαι ταῦτα.
And all who knew him stood at a distance, and the women who had followed him from Galilee, seeing these things.
50
Καὶ ἰδοὺ ἀνὴρ ὀνόματι Ἰωσὴφ βουλευτὴς ὑπάρχων, ⸀ἀνὴρ ἀγαθὸς καὶ δίκαιος—
And behold, a man named Joseph, being a member of the council, a good and righteous man —
51
οὗτος οὐκ ἦν συγκατατεθειμένος τῇ βουλῇ καὶ τῇ πράξει αὐτῶν— ἀπὸ Ἁριμαθαίας πόλεως τῶν Ἰουδαίων, ὃς ⸀προσεδέχετο τὴν βασιλείαν τοῦ θεοῦ,
this one had not agreed with their counsel and deed — from Arimathea, a city of the Jews, who was waiting for the kingdom of God;
52
οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ,
this man came to Pilate and asked for the body of Jesus,
53
καὶ ⸀καθελὼν ἐνετύλιξεν αὐτὸ σινδόνι, καὶ ἔθηκεν ⸀αὐτὸν ἐν μνήματι λαξευτῷ οὗ οὐκ ἦν ⸂οὐδεὶς οὔπω⸃ κείμενος.
and taking it down he wrapped it in linen cloth and laid him in a tomb cut in rock, where no one had yet been laid.
54
καὶ ἡμέρα ἦν ⸂παρασκευῆς, καὶ⸃ σάββατον ἐπέφωσκεν.
And it was the day of preparation, and the Sabbath was dawning.
55
κατακολουθήσασαι δὲ ⸀αἱ γυναῖκες, αἵτινες ἦσαν συνεληλυθυῖαι ⸂ἐκ τῆς Γαλιλαίας αὐτῷ⸃, ἐθεάσαντο τὸ μνημεῖον καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ,
And the women who had come with him from Galilee followed after and saw the tomb and how his body was laid,
56
ὑποστρέψασαι δὲ ἡτοίμασαν ἀρώματα καὶ μύρα. Καὶ τὸ μὲν σάββατον ἡσύχασαν κατὰ τὴν ἐντολήν,
and returning they prepared spices and ointments. And on the Sabbath they rested according to the commandment.