Luke 23:55 · Bible study
Luke 23:55 Commentary: Why the Women Watched
Greek · 7 what the commentators say
Meaning in one sentence
Luke 23:55 shows women faithfully observing Jesus' burial. Discover why their careful witness matters for the resurrection story.
Research Summary
- Meaning: Women from Galilee follow Joseph to the tomb, carefully noting its location and the position of Jesus’ body.
- Key words: katakolouthēsasai (following closely), etheasanto (gazed intently), mnēmeion (tomb), sōma (body), etethē (was laid).
- Main debate: No serious debate; the verse functions as an eyewitness prelude to the resurrection.
- Theological theme: Faithful witness in waiting; the dignity of small acts of devotion that prepare for God’s intervention.
- Best use: Sermon on the transition from Good Friday to Easter, emphasizing the women’s role and the evidential value of their observation.
Translation Comparison
BSB Berean Standard Bible 2020
The women who had come with Jesus from Galilee followed, and they saw the tomb and how His body was placed.
WEB World English Bible 2000
The women who had come with him out of Galilee followed after, and saw the tomb and how his body was laid.
KJV King James Version 1769
And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.
ASV American Standard Version 1901
And the women, who had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid.
YLT Young's Literal Translation 1898
and the women also who have come with him out of Galilee having followed after, beheld the tomb, and how his body was placed,
Darby Darby Bible 1890
And women, who had come along with him out of Galilee, having followed, saw the sepulchre and how his body was placed.
Douay-Rheims Douay-Rheims Bible 1899
And the women that were come with him from Galilee, following after, saw the sepulchre and how his body was laid.
Translations in other languages (10 available)
Y las mujeres que con él habían venido de Galilea, siguieron también y vieron el sepulcro, y cómo fué puesto su cuerpo.
E as mulheres que vieram com ele da Galileia também o seguiram, e viram o sepulcro, e como seu corpo foi posto.
Les femmes qui étaient venues de la Galilée avec Jésus accompagnèrent Joseph, virent le sépulcre et la manière dont le corps de Jésus y fut déposé,
Es folgten aber die Weiber nach, die mit ihm gekommen waren aus Galiläa, und beschauten das Grab und wie sein Leib gelegt ward.
En ook de vrouwen, die met Hem gekomen waren uit Galilea, volgden na en aanschouwden het graf, en hoe Zijn lichaam gelegd werd.
E le donne che eran venute con Gesù dalla Galilea, avendo seguito Giuseppe, guardarono la tomba, e come v’era stato posto il corpo di Gesù.
Poszedłszy też za nim i niewiasty, które były z nim przyszły z Galilei, oglądały grób, i jako było położone ciało jego.
Последовали также и женщины, пришедшие с Иисусом из Галилеи, и смотрели гроб, и как полагалось тело Его;
那些 從 加利利 和耶穌 同來 的婦女 跟在後面，看見了 墳墓 和 他 的身體 怎樣 安放。
And the women who had come with him from Galilee went after him and saw the place and how his body had been put to rest;
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 23:55
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Luke 23:55 establishes the women as reliable eyewitnesses. The verb κατακολουθήσασαι (katakolouthēsasai) means “following closely” (Cambridge Bible), not casually trailing behind. Gill notes they “beheld the sepulchre, and how his body was laid” so they could find it again and confirm he was only wrapped in linen, not yet anointed. This observation was practical, the Sabbath was near, and they needed to return after the day of rest (v. 56). But it also provides the crucial link between crucifixion and resurrection: the same women who saw where Jesus was placed are the ones who find the empty tomb (Luke 24:1-10). Their witness eliminates any charge that the disciples went to the wrong tomb or that the body was moved. The women, identified by Clarke and others as Mary Magdalene, Joanna, Mary the mother of James, and possibly Salome, act as the thread that ties Good Friday to Easter Sunday.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The women from Galilee carefully noted the tomb’s location and the placement of Jesus’ body so they could return after the Sabbath to complete burial preparations.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the women | Luke mentions women from Galilee; Mary Magdalene, Joanna, and Mary mother of James are named in 24:10. | Some harmonize with Mark 16:1 and include Salome, or with John 19:25 and add Mary wife of Clopas. The exact list varies among traditions, but all agree several named women are in view. |
| Purpose of their observation | They observed to know where to return after the Sabbath to anoint the body (v. 56). | Some emphasize the evidential role: to confirm the location and condition of the tomb for testimony. Others focus on their devotion: a loving act of service despite the risks. |
| Significance of women as witnesses | The women were the first witnesses of the burial and later of the empty tomb. | Traditions vary on what this implies for women’s roles in ministry. Some see it as proof that God uses the lowly; others note the surprising inclusion of disqualified witnesses in ancient culture. |
Historical & Cultural Context
Burial customs in first-century Judaism were governed by both religious law and practical necessity. The body of a condemned man could be left on the cross overnight only if permitted by Roman authorities; Joseph of Arimathea’s request to Pilate shows he obtained official permission. Tombs were typically cut into rock outside city walls, with a rolling stone or slab to close the entrance. The women from Galilee saw Joseph and Nicodemus (John 19:39) prepare Jesus’ body with a linen cloth and about 75 pounds of myrrh and aloes, a hurried but respectful burial due to the approaching Sabbath.
The day of Preparation (Friday afternoon) meant all work had to stop before sunset. That is why the women could only observe, return to their lodgings, prepare spices and ointments on Friday evening, and then rest on the Sabbath (v. 56). Their careful attention to the tomb’s location and the body’s position was essential: they had one chance to note the details before the Sabbath enforced a full day of rest. After that, they would come back to finish the burial rites.
Historically, women’s testimony in Jewish courts was considered less reliable than men’s. Yet Luke records these women as the primary witnesses of both the burial and the empty tomb. This counterintuitive detail suggests the Gospel writers valued truth over cultural acceptability, the women were there, and their story was preserved. The mention that they came from Galilee (Luke 23:49) reinforces that they were not casual bystanders but longstanding followers of Jesus, a point that adds weight to their testimony. In a culture where witness credentials mattered, Luke establishes theirs.
Textual Notes
The supplied sources note no significant textual variants for Luke 23:55. The earliest Greek manuscripts (P75, Codex Vaticanus, Codex Sinaiticus) agree closely on the reading. The verse is transmitted without dispute across the major textual traditions.
Reception History
In the early church, Luke 23:55 was read as part of the Passion narrative linking Jesus’ death and resurrection. Church fathers like Augustine and John Chrysostom pointed to the women’s devotion as a model of persistent faith. The verse was particularly cited in discussions of the role of women as witnesses, a point underscored by the fact that their testimony was preserved even when it was culturally counterintuitive. Medieval and Renaissance art often depicted the women observing Joseph and Nicodemus at the tomb. In liturgical practice, the verse appears in the Lectionary for Good Friday, helping congregations transition from burial to the Easter vigil. The emphasis on careful observation has also been used in Christian apologetics to argue for the historical reliability of the resurrection accounts.
Preaching This Verse
Three-point outline
- The women followed closely. The Greek prefix kata- intensifies “follow after”, they were not stragglers. Their loyalty kept them present when most disciples had fled.
- The women saw carefully. They noted both the tomb and the placement of the body. Their observation was practical (to return later) and evidentiary (to confirm the death).
- The women prepared faithfully. They went home, readied spices, and then, crucially, rested on the Sabbath. Their obedience to God’s command did not cancel their intention to serve Jesus.
Five-point outline
- Witnesses at a distance (Luke 23:49)
- Following Joseph to the tomb (v. 55a)
- Observing the tomb and the body (v. 55b)
- Returning and preparing spices (v. 56a)
- Resting on the Sabbath (v. 56b)
Illustration hooks
- Hospital directions. A family member carefully repeats the room number and floor before leaving for the night, so they can find the patient again the next morning. The women did the same for the tomb of Jesus.
- Crime scene witness. A detective asks a witness to describe every detail of what they saw. The women’s precise observation makes them credible witnesses to the resurrection.
- Unfinished business. After a loved one’s funeral, family often return later to tend the grave. The women’s planned return after the Sabbath shows enduring devotion.
Questions your congregation is asking
- Why were women the first witnesses to both the burial and the resurrection?
- How can I be a faithful witness when my plans are interrupted by rest or waiting?
- What does this verse teach about the importance of remembering where we last encountered Jesus?
Leading a Discussion
This short verse sits between Jesus’ burial and the resurrection morning. It shows ordinary women doing something ordinary: paying attention. But their attention becomes the foundation for the most extraordinary news in history. As a group, consider how small acts of faithful observation can prepare us for moments when God moves.
Discussion questions
- Read Luke 23:49-56. What do the women do from the cross to the tomb? List each action.
- The Greek word for “saw” in v. 55 (etheasanto) means to gaze intently, like watching a public spectacle. Why does that matter here?
- Why did the women need to know how the body was placed? What difference would that make when they came back?
- In Jewish culture, women’s testimony was often undervalued. Why would Luke highlight them as careful witnesses?
- The women “rested according to the commandment” (v. 56). How does their Sabbath rest show trust in God while they waited?
- How does this verse connect to the resurrection account in Luke 24:1-12? What do the women see that the disciples miss?
- When have you had to “note the details” while waiting for God to act? How did that awareness help you later?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 27:61 | Mary Magdalene was there, and the other Mary, sitting opposite the tomb. |
| Mark 15:47 | Mary Magdalene and Mary the mother of Joses, saw where he was laid. |
| Luke 8:2 | and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; |
| Luke 23:49 | All his acquaintances and the women who followed with him from Galilee stood at a distance, watching these things. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke identifies the women who came to the tomb as Mary Magdalene, Joanna, and Mary the mother of James, noting that Mark adds Salome. He mentions a view that Salome may have been a surname for one of these Marys, resolving the apparent discrepancy.
Barnes' Notes on the Bible Protestant 1832
See the Mat 27:57-61 notes; Mar 15:42-47 notes.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the phrase "followed after" carries a literal sense of "following closely" in the Greek. It also points out that while Luke simply refers to "the women," the other Synoptic Gospels name Mary Magdalene and Mary the mother of James and Joses specifically.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that these women came with Jesus from Galilee and saw for themselves where His body was placed in the tomb. This detail establishes them as eyewitnesses who could later verify the resurrection, giving weight to their testimony.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the women carefully noted the tomb's location and the position of Jesus' body, paying close attention to the fact that it was only wrapped in linen and not yet anointed. This precise observation would allow them to return and properly prepare the body for burial.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Joseph of Arimathea, though a member of the council that condemned Jesus, did not consent to their decision. This non-consent, Henry argues, prevents the sin from being counted against him. He also notes God raised up this good and just man to provide a decent burial when others lacked the courage or means.