Below is a rough translation and some preliminary notes regarding Luke 23:33-38, part of the Revised Common Lectionary reading for Christ the King Sunday and part of the text for Passion Sunday. At the end is my little opinion on Christ the King Sunday, for better or worse. Your comments are welcomed.
33καὶ 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, which is called Skull, there they crucified him and the criminals with one on the right and one on the left.
ἦλθον: AAI 3p, ἔρχομαι, 1) to come
καλούμενον: PPPart asm, καλέω, 1) to call
ἐσταύρωσαν: AAI 3p, σταυρόω, 1) to stake, drive down stakes 2) to fortify with driven stakes, to palisade 3) to crucify 3a) to crucify one
1. Verses 33 and 34 have “they” a lot as the implied subject of the 3rd person plural verbs. It is not easy to go back and clearly mark who the antecedent is for this “they.” In v.13, Luke identifies “the chief priests, the leaders, and the people,” as they ones who engage with Pilate and are the antecedent for v. 18, “Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’” But, v.25 does not identify to whom Pilate handed Jesus over, the “they” of v.26, “As they led him away.” But, by now the “they” cannot simply be “the chief priests, the leaders, and the people,” because v.27 says, “A great number of the people followed him, and among them were women who were beating their breasts and wailing for him.” Besides, it doesn’t seem likely that “the chief priests, the leaders, and the people” have the role or authority to crucify or to seize a Cyrinian named Simon and force him to carry a cross. By now, although they are not named, the “they” seem to be Roman soldiers.
34[[ὁ δὲ Ἰησοῦς ἔλεγεν, Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.]]
διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλήρους.
[Then Jesus was saying, “Father, forgive them, for they do not know what they are doing.”] Then cutting his garment into pieces, they cast lots.
ἔλεγεν: IAI 3s, λέγω, 1) to say, to speak
ἄφες: AAImpv 2s, ἀφίημι, 1) to send away
οἴδασιν: PAI 3p, εἴδω, to perceive
ποιοῦσιν: PAI 3p, ποιέω, 1) to make 1a) with the names of things made, to produce, construct, form, fashion, etc. 1b) to be the authors of, the cause
διαμεριζόμενοι: PMPart npm, διαμερίζω, 1) to cleave asunder, cut in pieces
ἔβαλον: AAI 3p, βάλλω, 1) to throw or let go of a thing
1. The whole reason that I began looking for antecedents for “they” in vv.33-34 is to listen for who the “them” is in Jesus’ words. It’s odd how we like to particularize the ‘they’ pronouns referring to those who crucify, but then generalize the ‘them’ of v.34 so that all of us can be part of this request for forgiveness. If I want to claim that “I” am part of the “forgive them” in v.34, then I also have to admit that “I” am part of the “they” who crucify and cast lots in v.33.
2. The reason the first part of this sentence is in double brackets is because it is not in many of the earlier manuscripts.
35καὶ 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 had stood by, watching. Yet also the rulers were deriding saying, “He saved others, let him save himself, if he is the Christ the chosen of God.”
εἱστήκει : PluAI 3s, ἵστημι, 1) to cause or make to stand, to place, put, set
θεωρῶν: PAPart nms, θεωρέω, 1) to be a spectator, look at, behold 1a) to view attentively, take a view of, survey
ἐξεμυκτήριζον: IAI 3p, ἐκμυκτηρίζω, to turn up the nose at, deride out and out.
λέγοντες: PAPart npm, λέγω, 1) to say, to speak
ἔσωσεν: AAI 3s, σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction
σωσάτω: AAImp 3s, 1) to save, keep safe and sound, to rescue from danger or destruction
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
1. The arc of Luke’s story has been a testimony, beginning with the birth narratives of John the Baptizer and of Jesus, filled with promises and proclamations that John, then Jesus, are the prophet and Christ sent from God. At Jesus’ baptism in Luke 3:22, a voice from heaven says, Σὺ εἶὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα, “You are my son, the beloved, in you I am well pleased.” In Luke 4:3 and 4:9, the devil pushes those declarations into question, framing the 1st and 3rd temptation with the conditional, Εἰ υἱὸς εἶ τοῦ θεοῦ, “If you are the son of God.” One way of reading Luke’s story is to follow the flow of this arc, making this a moment when the rulers are calling the declarations of Mary, Simeon, the angels, and even Godself into question by making this derisive comment conditional.
2. The use of the pluperfect, “The people had stood by” seems incredibly powerful to me. I don’t know if they had any realistic alternative at this point, but it seems to be the bed that they made themselves by demanding crucifixion.
3. “Let him save himself” is a 3rd person imperative. I wonder if there is significance that the derision is not in the 2nd person direct address.
36 ἐνέπαιξαν δὲ αὐτῷ καὶ οἱ στρατιῶται προσερχόμενοι, ὄξος προσφέροντες αὐτῷ
Yet also the crucifiers approaching him mocked, bringing vinegar to him
ἐνέπαιξαν: AAI 3p, ἐμπαίζω, 1) to play with, trifle with 1a) to mock 1b) to delude, deceive
προσερχόμενοι: PMPart, npm, προσέρχομαι, 1) to come to, approach 2) draw near to 3) to assent to
προσφέροντες : PAPart npm, προσφέρω, 1) to bring to, lead to
1. The agency here is now directly attributed to “the crucifiers.”
2. The main verb here is “mocked,” with ‘approaching’ and ‘bringing’ (and ‘saying’ in the next verse) as participles of how they mocked him.
3. The mention of vinegar may not mean that they were torturing Jesus by giving him “Three Buck Chuck” instead of something aged in an oak barrel. The definition of ὄξος in greatrreasures.org is “the mixture of sour wine or vinegar and water which the Roman soldiers were accustomed to drink.” If that is the case, the quality of this wine is not its inferiority but its being at hand for the crucifiers, the Roman soldiers. It seems to me that ‘why they would give him wine’ is more of an issue than that they gave him bad wine.
4. Why would they give him wine? My guess is that it is a further description of the ‘mocking’ not an act of compassion. It might be a way to sustain him and to make the crucifixion last longer, rather than to deaden his pain or slake his thirst.
37καὶ λέγοντες, Εἰ σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων, σῶσον σεαυτόν.
and saying, “If you are the king of the Judeans, save yourself.”
λέγοντες: PAPart nmp, λέγω, 1) to say, to speak 1a) affirm over, maintain 1b) to teach 1c) to exhort, advise, to command, direct
εἶ: PAI 2s, εἰμί, 1) to be, to exist, to happen, to be present
σῶσον: AAImpv 2s, σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction
1. The word “saying” is another participle that conditions the main verb of ‘mocking’ in v.36. In approaching, bringing vinegar, and saying this, the crucifiers mocked him.
2. Now, the imperative “save yourself” is a more common 2nd person address, unlike the 3rd person imperative “let him save himself” in v.35. The crucifiers are echoing what the rulers said in v.35.
3. Again, like the words of “the devil” in c.4 and “the rulers” in v.35, who Jesus is becomes a conditional, “If you are the king of the Judeans.” But, unlike v.35 the phrase is “king of the Judeans” instead of “son of God.”
4. Richard Horsley argues that – in Mark – the word Ἰουδαίων should be translated “Judeans” instead of “Jews,” because of Mark’s polemic of Galilean piety v. Judean piety. Phonetically, Ἰουδαίων certainly sounds more like Judeans than Jews. I think “Judeans” is more appropriate here also, because the first time this phrase is used in Luke’s gospel – slightly different – is 1:5, where Herod the Great is identified as βασιλέως τῆς Ἰουδαίας, “king of Judea.” (Judea is singular in 1:5, plural in 23:37.) The exact wording of this phrase is in 23:3, when Pilate asks Jesus, Σὺ εἶ ὁβασιλεὺς τῶν Ἰουδαίων; “Are you the king of the Judeans?” Jesus cryptically answers, Σὺ λέγεις “You say.”
5. The parallel conditional statements in vv.35 and 37 might suggest that while “the rulers” are mocking Jesus’ blasphemy as claiming to be the son of God, the crucifiers (Roman soldiers) are mocking Jesus’ sedition as claiming to be the son of Herod (or Caesar, since βασιλεὺς could be translated as “emperor” as well as “king.”)
38 ἦν δὲ καὶ ἐπιγραφὴ ἐπ' αὐτῷ, Ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος.
Then there was a superscription above him [or, Then a superscription was above him], “This the King of the Judeans.”
ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
The note from the KJV and other earlier translations that the superscription was in Hebrew, Greek, and Latin does not appear in older, more reliable manuscripts.
2. The superscription lacks a verb.
39 Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτὸν λέγων, Οὐχὶ
σὺ εἶ ὁ Χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς.
Yet one of the criminals who were hanging blasphemed him, saying, “Are you not the Christ? Save yourself and us.”
κρεμασθέντων: APPart gpm, κρεμάννυμι 1) to hang up, suspend 2) to be suspended, to hang
ἐβλασφήμει: IAI 3s, βλασφημέω, 1) to speak reproachfully, rail at, revile, calumniate, blaspheme
λέγων: PAPart nsm, λέγω, 1) to say, to speak
εἶ: PAI 2s, εἰμί, 1) to be, to exist, to happen, to be present
σῶσον: AAImpv 2s, σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction
1. The challenge to Jesus’ identity seems infectious. And the idea that every gets to tell Jesus what to do.
40 ἀποκριθεὶς δὲ ὁ ἕτερος ἐπιτιμῶν αὐτῷ ἔφη, Οὐδὲ φοβῇ σὺ τὸν θεόν,ὅτι ἐν
τῷ αὐτῷ κρίματι εἶ;
Yet the other having answered reproving him was declaring, “Are you not afearing God, that you are in the same judgment?
ἀποκριθεὶς: APPart nms, ἀποκρίνομαι, 1) to give an answer to a question proposed, to answer
ἐπιτιμῶν: PAPart nms, ἐπιτιμάω, 1) to show honour to, to honour 2) to raise the price of 3) to adjudge, award, in the sense of merited penalty 4) to tax with fault, rate, chide, rebuke, reprove, censure severely 4a) to admonish or charge sharply
ἔφη: IAI 3s, φημί, 1) to make known one's thoughts, to declare
φοβῇ: PMI 2s, φοβέω, 1) to strike with fear, scare, frighten.
εἶ: PAI 2s, εἰμί, 1) to be, to exist, to happen, to be present
1. I recognize my annoying habit of making the verb “fear” into “afeared,” but there is a reason. I’m trying to find a way to capture the middle voice, as opposed to the active voice.
41 καὶ ἡμεῖς μὲν δικαίως, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν: οὗτος
δὲ οὐδὲν ἄτοπον ἔπραξεν.
“And we indeed rightly, for we are receiving deservingly that which we committed; but this one committed nothing out of place.”
ἐπράξαμεν : AAI 3p, πράσσω, 1) to exercise, practice, to be busy with, carry on 1a) to undertake, to do 2) to accomplish, perform 2a) to commit, perpetrate
ἀπολαμβάνομεν: PAI 1p, ἀπολαμβάνω, 1) to receive 1a) of what is due or promised 2) to take again or back, to recover 2a) to receive by way of retribution
ἔπραξεν: AAI 3s, πράσσω, 1) to exercise, practise, to be busy with, carry on 1a) to undertake, to do 2) to accomplish, perform 2a) to commit, perpetrate
42 καὶ ἔλεγεν, Ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου.
And he was saying, “Jesus, remember me when you come into your kingdom.”
ἔλεγεν: IAI 3p, λέγω, 1) to say, to speak
μνήσθητί: APImpv 2s, μνάομαι, mindful of
ἔλθῃς: AASubj 2s, ἔρχομαι, 1) to come
1. This criminal asks to be remembered when he and Jesus had completed their journeys toward death, in contrast to the other criminal who wanted Jesus to save them from death.
43καὶ εἶπεν αὐτῷ, Ἀμήν σοι λέγω, σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.
And he said to him, “Amen, I say to you, today with me you will be in the paradise.”
εἶπεν: AAI 3s, λέγω, 1) to say, to speak
λέγω: PAI 1s, λέγω, 1) to say, to speak
ἔσῃ: FMI 2s, εἰμί, 1) to be, to exist, to happen, to be present
1. This may or may not be an appropriate time to reflect on the view of life after death that is at work in Luke’s gospel. This comment certainly is a reflection of the idea that, upon death, the soul or the person or whatever is immediately transported to a place of paradise.
Mark’s Musing
This text is often used for “Christ the King Sunday.” On reflection I wonder if “Christ the King” is an appropriate title. Please don’t misunderstand, I trust Jesus Christ as my lord and savior; I just don’t think Jesus welcomed the title ‘king.’ I have read the history of the genesis of this celebration day and I know that one hope is to re-interpret the term ‘king’ in light of the life, death, and resurrection of Christ. But, I am not sure how capable we are of ridding our minds of what the symbol of “king” means. At worst, we think of tyrant kings, cruel emperors, absolute monarchies, and the like. At best, we think of constitutional monarchies where genteel royal figures are more symbolic than powerful. In every case, it reinforces a gender role onto God. I think we may be looking at a symbol that has essentially lost its meaning.
While it may be an act of piety to call Jesus ‘king’ – and might even be a prophetic intention to radically re-define kingship – I worry that it comes across as yet another attempt to establish power, to put on Jesus the desire to rule rather than to serve. I might be wrong, but I have never been comfortable with this title for Jesus or for the Sunday before Advent.
