King James Version

What Does Luke 23:53 Mean?

Luke 23:53 in the King James Version says “And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man befor...” — study this verse from Luke chapter 23 with commentary, cross-references, and original Greek word analysis.

“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.”

Luke 23:53 · KJV

Context

51

(The same had not consented to the counsel and deed of them;) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

52

This man went unto Pilate, and begged the body of Jesus.

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.

54

And that day was the preparation, and the sabbath drew on.

55

And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

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Commentary

KJV Study Commentary
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. Joseph's burial of Jesus is described in three careful actions. First, he took it down (καθελὼν αὐτό, kathelōn auto)—Joseph removed Jesus's body from the cross. The verb kathaireo (καθαιρέω) means to take down, remove, or lower. This required physical effort and likely assistance (John 19:39 mentions Nicodemus helped, bringing 75 pounds of myrrh and aloes). Removing crucifixion victims involved extracting nails, handling the bloodied corpse, and treating the body with dignity despite its disfigurement.

Second, wrapped it in linen (ἐνετύλιξεν αὐτὸ σινδόνι, enetylixen auto sindoni). Entylissō (ἐντυλίσσω) means to wrap, enfold, or wind around. Sindōn (σινδών) refers to fine linen cloth, expensive fabric used for burial shrouds by the wealthy. Matthew 27:59 specifies it was 'clean linen'—ritually pure, befitting burial. Joseph's provision of expensive linen honored Jesus and fulfilled prophecy about the rich man's tomb. The wrapping was temporary—the women planned to return after Sabbath to anoint the body properly with spices (Luke 23:56, 24:1).

Third, laid it in a sepulchre that was hewn in stone, wherein never man before was laid (ἔθηκεν αὐτὸ ἐν μνήματι λαξευτῷ, οὗ οὐκ ἦν οὐδεὶς οὔπω κείμενος, ethēken auto en mnēmati laxeutō, hou ouk ēn oudeis oupō keimenos). Mnēma (μνῆμα) means tomb or memorial; laxeutos (λαξευτός) means hewn from rock, carved out. Such tombs were expensive, carved into limestone hillsides with rolling stone doors. That it was Joseph's own new tomb is stated in Matthew 27:60. The detail wherein never man before was laid emphasizes the tomb's newness and purity—no decay, no prior use. This fulfilled the pattern of sacred purposes requiring unused items (new rope for Samson, unridden colt for Jesus's entry). It also proved no other body could be mistaken for Jesus at the resurrection.

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Historical & Cultural Context

Jewish burial customs in first-century Palestine followed specific protocols. The body was washed, wrapped in linen strips with aromatic spices between layers, and the face covered with a separate cloth (John 20:7). Burial occurred quickly, ideally within 24 hours, especially before Sabbath. The wealthy were buried in family tombs—cave-like chambers hewn from rock, with shelves or niches for multiple bodies. Rolling stones sealed the entrance, protecting from animals and grave robbers.

Joseph's tomb was located in a garden near Golgotha (John 19:41)—convenient for quick burial before Sabbath. Rock-hewn tombs were expensive, reflecting Joseph's wealth. That he donated his personal tomb for Jesus demonstrates his honor and affection. The tomb's newness fulfilled Isaiah 53:9 precisely: 'with the rich in his death' (בְּמֹתָיו, bemotav, literally 'in his deaths,' possibly meaning the tomb designed for Joseph's eventual death).

The tomb's location and newness also served apologetic purposes. Enemies couldn't claim disciples stole the wrong body, or that Jesus's resurrection was actually someone else rising. The tomb was known, guarded (Matthew 27:62-66), and sealed. Early Christian proclamation insisted on the empty tomb—not merely visions or spiritual resurrection, but bodily resurrection from a known, verifiable location. Joseph's tomb became central to resurrection evidence. Archaeological discoveries around Jerusalem have revealed similar first-century rock-hewn tombs, some with rolling stone doors, confirming Gospel descriptions' historical accuracy.

Reflection Questions

  1. How does the detail that Joseph used his own new tomb demonstrate the depth of his devotion to Jesus?
  2. What theological significance does the tomb's newness (never before used) carry for understanding Jesus's burial and resurrection?
  3. How do the specific details of Jesus's burial refute later claims that the resurrection was myth or hallucination?

Original Language Analysis

Greek · 18 words
καὶ1 of 18

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

καθελὼν2 of 18

“down”

G2507

to lower (or with violence) demolish (literally or figuratively)

αὐτὸ3 of 18

“it”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ἐνετύλιξεν4 of 18

“and wrapped”

G1794

to entwine, i.e., wind up in

αὐτὸ5 of 18

“it”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

σινδόνι6 of 18

“in linen”

G4616

byssos, i.e., bleached linen (the cloth or a garment of it)

καὶ7 of 18

“And”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἔθηκεν8 of 18

“laid”

G5087

to place (in the widest application, literally and figuratively; properly, in a passive or horizontal posture, and thus different from g2476, which pr

αὐτὸ9 of 18

“it”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ἐν10 of 18

“in”

G1722

"in," at, (up-)on, by, etc

μνήματι11 of 18

“a sepulchre”

G3418

a memorial, i.e., sepulchral monument (burial-place)

λαξευτῷ12 of 18

“that was hewn in stone”

G2991

rock-quarried

οὗ13 of 18

“wherein”

G3757

at which place, i.e., where

οὐκ14 of 18

“never”

G3756

the absolute negative (compare g3361) adverb; no or not

ἦν15 of 18

“was”

G2258

i (thou, etc.) was (wast or were)

οὐδέπω16 of 18

“man”

G3764

not even yet

οὐδεὶς17 of 18

“before”

G3762

not even one (man, woman or thing), i.e., none, nobody, nothing

κείμενος18 of 18

“laid”

G2749

to lie outstretched (literally or figuratively)

Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 23:53 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 23:53 from Treasury of Scripture Knowledge

Matthew 27:59-60Mark 15:46Isaiah 53:9

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