On the Sabbath they rested according to the commandment. 13
1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
3 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
4 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
5 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.”
6 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.
7 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
8 tn Here δέ (de) has not been translated.
9 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
10 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 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.
12 tn Or “ointments.” This was another type of perfumed oil.
13 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.