The big picture
Luke 23 opens in verse 1 with “And the whole multitude of them arose, and led him unto Pilate.”, reaches its middle movement near verse 28 with “But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for…”, and closes in verse 56 with “And they returned, and prepared spices and ointments; and rested the sabbath day…” Repeated or prominent terms include Jesus, Pilate, people, Herod, laid. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Luke · King James Version · 56Luke 23:1-8
1–8: The whole multitude of them arose, and led him unto Pilate.
Luke 23:1–8 opens with “And the whole multitude of them arose, and led him unto Pilate.” and reaches “And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long…” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by Pilate, asked, Galilee.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And the whole multitude of them arose, and led him unto Pilate.” Naming Pilate keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Luke 23:1-8
King James Version1And the whole multitude of them arose, and led him unto Pilate.
2And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King.
3And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.
4Then said Pilate to the chief priests and to the people, I find no fault in this man.
5And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.
6When Pilate heard of Galilee, he asked whether the man were a Galilæan.
7And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.
8And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.
Luke 23:9-16
9–16: He questioned with him in many words; but he answered him nothing.
Luke 23:9–16 opens with “Then he questioned with him in many words; but he answered him nothing.” and reaches “I will therefore chastise him, and release him.” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by Herod, Pilate, chief.
Context that brings the passage to life
“Then he questioned with him in many words; but he answered him nothing.” The line’s distinctive content terms include nothing, questioned, words. Its relationship to verses 10 shows what work it does in this passage.
“And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him…” Naming Herod and Pilate keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 23:9-16
King James Version9Then he questioned with him in many words; but he answered him nothing.
10And the chief priests and scribes stood and vehemently accused him.
11And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.
12And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.
13And Pilate, when he had called together the chief priests and the rulers and the people,
14Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:
15No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.
16I will therefore chastise him, and release him.
Luke 23:17-24
17–24: (For of necessity he must release one unto them at the feast.)
Luke 23:17–24 opens with “(For of necessity he must release one unto them at the feast.)” and reaches “And Pilate gave sentence that it should be as they required.” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by release, cried, crucify.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“(For of necessity he must release one unto them at the feast.)” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
Luke 23:17-24
King James Version17(For of necessity he must release one unto them at the feast.)
18And they cried out all at once, saying, Away with this man, and release unto us Barabbas:
19(Who for a certain sedition made in the city, and for murder, was cast into prison.)
20Pilate therefore, willing to release Jesus, spake again to them.
21But they cried, saying, Crucify him, crucify him.
22And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.
23And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.
24And Pilate gave sentence that it should be as they required.
Luke 23:25-32
25–32: He released unto them him that for sedition and murder was cast into…
Luke 23:25–32 opens with “And he released unto them him that for sedition and murder was cast into prison, whom they had…” and reaches “And there were also two other, malefactors, led with him to be put to death.” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by Jesus, coming, laid.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And there followed him a great company of people, and of women, which also bewailed and lamented him.” The line’s distinctive content terms include bewailed, company, followed. Its relationship to verses 26 and 28 shows what work it does in this passage.
Luke 23:25-32
King James Version25And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.
26And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.
27And there followed him a great company of people, and of women, which also bewailed and lamented him.
28But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
29For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.
30Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.
31For if they do these things in a green tree, what shall be done in the dry?
32And there were also two other, malefactors, led with him to be put to death.
Luke 23:33-40
33–40: When they were come to the place, which is called Calvary, there they…
Luke 23:33–40 opens with “And when they were come to the place, which is called Calvary, there they crucified him, and the…” and reaches “But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same…” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by save, Christ, JEWS.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on…” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Luke 23:33-40
King James Version33And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
34Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
35And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.
36And the soldiers also mocked him, coming to him, and offering him vinegar,
37And saying, If thou be the king of the Jews, save thyself.
38And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
39And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
40But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
Luke 23:41-48
41–48: We indeed justly; for we receive the due reward of our deeds: but this…
Luke 23:41–48 opens with “And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing…” and reaches “And all the people that came together to that sight, beholding the things which were done, smote…” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by Jesus, hour, amiss.
Context that brings the passage to life
“And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.” The line’s distinctive content terms include amiss, deeds, justly. Its relationship to verses 42 shows what work it does in this passage.
“And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.” Naming Jesus and Verily keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 23:41-48
King James Version41And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
42And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
43And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
44And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.
45And the sun was darkened, and the veil of the temple was rent in the midst.
46And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.
47Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.
48And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.
Luke 23:49-56
49–56: All his acquaintance, and the women that followed him from Galilee…
Luke 23:49–56 opens with “And all his acquaintance, and the women that followed him from Galilee, stood afar off…” and reaches “And they returned, and prepared spices and ointments; and rested the sabbath day according to…” by its final verse. That movement develops the focus on Jesus before Pilate and Herod, led to crucifixion, speaking from the cross, dying, and buried, with particular weight carried by laid, body, followed.
Context that brings the passage to life
“And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.” Naming Galilee keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“(The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also…” Naming Arimath keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Luke 23:49-56
King James Version49And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.
50And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:
51(The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God.
52This man went unto Pilate, and begged the body of Jesus.
53And 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.
54And that day was the preparation, and the sabbath drew on.
55And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
56And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
Details worth noticing
The opening image
Luke 23:1 begins with “And the whole multitude of them arose, and led him unto Pilate.”
Where the chapter turns
Luke 23:28 forms a natural hinge: “But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.”
The final note
Luke 23:56 leaves the reader with “And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.”
A word trail through the chapter
The words Jesus, Pilate, people, Herod, laid, chief help reveal the chapter’s repeated concerns.
Why repeat the details of the property?
The description establishes a recognized, witnessed holding for the family.
How do grief and promise coexist?
Abraham mourns fully while securing a burial place in the land associated with the promise.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.