It was now about noon, and darkness came over the whole land until three in the afternoon, while the sun's light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, "Father, into your hands I commend my spirit." Having said this, he breathed his last. When the centurion saw what had taken place, he praised God and said, "Certainly this man was innocent." And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
Verse forty-four begins with a capitalized “Kai,” showing both major importance to follow, while also being a marker for a transitional section in this storyline. The whole of this verse is then literally shown to state: “Kai he existed now after all this waiting as it were hour sixth , kai darkness was born against whole this inhabitants of a region until of hour of ninth .” Here, the great importance is not seen when the translation says, “it was now about noon.” The verb “eimi” is translated in the third-person singular imperfect Indicative as if time were of great importance, when (of course) time was nothing more than a marker. The word written by Luke – “ēn” – must be seen as having the great importance as referring to Jesus, as “he existed” (“he was”). Following the transition from verse forty-three, where Jesus’ soul had promised “this other criminal” the future of “Paradise,” this “now” says that future time of “Paradise” had not yet come for Jesus. Therefore, “he existed now” in the same near-death state of being, hanging on a Roman cross, “after all this waiting as it were.” When the Jewish period of “day” is known to begin as six A.M., with the march to Golgotha beginning around seven, arriving there around eight, with all three crosses having bodies affixed and raised into position by nine, then we are now being told about three hours had passed, since three near death souls communicated with one another. When the “hour sixth” was reached (“noon”), the same “darkness” of death clouded over every soul in Jerusalem, Jews and Roman Gentiles. This was a Spiritual “darkness” that would have far exceeded any natural phenomena that would be caused from heavy, thick clouds rising over the land, blocking the sun. Until three o’clock in the afternoon (“hour ninth”) and unexplained (and most individually felt, without discussion) cold chill ran down the spines of everyone in Jerusalem for the Passover. This “darkness” was Yahweh coming as the angel of death to take the soul of His firstborn male Son (Adam-Man, resurrected in Jesus).
In verse forty-five we read “of this sun,” which makes it appear to be some meteorological event that becomes a miracle blockage of the sun’s light, as in some recorded solar eclipse. There is no natural explanation of a three hour total blockage of sunlight; but an eclipse could have occurred at three o’clock in the afternoon (of some type). Because this is stated after Luke writing of “darkness,” his writing of the “sun” in the next verse (following a period mark) shows this is a separate anomaly. The whole of this verse then literally says, “of this sunlight of having come to an end ; it was torn asunder now this curtain of this of shrine where God resides in the midst .” This requires closer metaphorical examination, to see what truth lies hidden under misconception.
The NRSV translation of this verse presents a most amazing visual, such as: “while the sun's light failed; and the curtain of the temple was torn in two.” The dimensions of the curtain that separated the Holy of Holies from the rest of the Temple (designed from the details for the Tabernacle of Moses and Aaron) had it be about four inches thick, or a most impressive curtain that would never be “torn in two,” without some extreme force used against it. There is nothing indicating it was “torn in two,” as “torn asunder now this curtain of this temple in the middle” (a more generous translation to match the NRSV) take for granted “in the middle” means of this “curtain” was “rent” right down the “middle,” ending up in two equal pieces. As powerful as that image would be to behold – as if the hands of Yahweh reached in and ripped that thick curtain in half – the sound of that physical “veil” being “torn” would have shocked all within Jerusalem … just from the sound made. Of course, the doubters of religion can demand (like all those who went to Golgotha and demanded Jesus prove he was the Christ and hop down off the cross and save himself) an repeat example of a four-inch cloth curtain being magically torn in two. In the same way that Jesus did not do ‘pony tricks’ for those insulting him on his willing release of his soul (the reason Yahweh sent His Son into the world – to die and multiply immensely), there is a deeper way to read this verse.
First of all, “of this sunlight of having come to an end” is metaphor for the ability of Jews to claim some superiority over Gentiles, because they were sons of Abraham, Isaac, and Jacob. The word “hēliou” (“of sunlight”) must be read metaphorically as the Jews of Jerusalem (the Temple elite) forevermore being clouded over Spiritually, as the angel of death will have blocked all light of truth from ever reaching the depths of their Big Brains. Their religion would become dead, the metaphor of “darkness.” They would be cast into the outer “darkness,” where the “sun” would shine no more, making them call themselves “chosen.” Their ’claim to fame’ would “come to an end, be defunct, and would cease to be.”
Second, the words “eschisthē de to katapetasma tou naou meson” does not include a proper word for “temple.” That word in Greek is “hieron” (written 71 times in the New Testament), with the use “naou” (from “naon,” written 45 times) being how Jesus referred to rebuilding himself as a “temple,” where the place that held Yahweh within (in it “midst”) was a soul with a “temple” of flesh and blood. Thus, to see those Greek words saying, following a statement about “sunlight ceasing,” then “it was torn asunder now this curtain of this of shrine where God resides in the midst,” that “rent curtain in the midst of Jewish temples of flesh and blood” was their heartfelt love of Yahweh.
The marriage fidelity had been broken one last time, so the “veil” of their commitment (the Covenant) was what was torn in two. The “veil” was what the prophecy of Moses foresaw, when he saw the descendants of the Jews not wanting to know what the Covenant meant; so, they forced Moses to wear a “veil.” That demanded (again, a future projection written by Moses) priests explain what Yahweh wanted done, without them needing to understand divine Scripture. Once Moses died, then all the ignorant had to do was replace the priests with false shepherd, who would make up lies and sell that as truth, with the “curtain” being the wool placed over the eyes of the ignorant followers; and, that is what was “torn asunder,” after the souls leading Judaism had been cast into the outer “darkness,” as the gnashed their teeth.
By grasping that truth, which does not require anyone prove miracles (like the challenge Elijah gave to 450 priests of Baal – make your god light your fire an prove they are real), all that is needed is faith that one’s soul is married to the curtain that has Yahweh behind it, in the midst of one’s soul-body. Kill His Son and become barren means the marriage is over; and, that is a circumstance that proves itself. Thus, verse forty-five says the marriage was over, between the Jews and Yahweh, because the final moments in Jesus’ life were coming. This then leads to verse forty-six, which begins with another capitalized “Kai,” showing the great importance of Jesus crying out.
The whole of this verse can be found literally saying, “Kai having called out to sound to great , this Jesus he said , Father , in union hands of you I bring forward this breath of myself . here now having spoken , he expired .” This is most important to grasp as not being a man an instant from death shouting out loudly to Yahweh. When Jesus taught his disciple to pray, he told them Yahweh knew their thoughts, before they could formalize them into words to pray. Thus, there was no need for Jesus to make any noises at all. Instead, Jesus said to Yahweh his soul was now “into the hands of the Father,” with that time of death being at the same time that a most loud sound came (most likely from the sky). This is like when John and Jesus were in the river together and a loud noise came, which some called thunder, while others heard the “voice of God” speaking. The words Jesus spoke were not physical capable of being heard by anyone; although those souls who were connected to the soul of Jesus heard what “Jesus he said” and his soul “now having spoken.” Certainly the Jews shouting insults and the Romans being the Gentiles they were heard nothing they understood.
In that regard, verse forty-seven then mentions a “centurion,” which is a Roman commander of a unit of one hundred soldiers. When his introduction is made by the capitalized word “Idōn,” which is a past participle form of “vision, perception, discernment and experience,” this is divinely elevated to a soul level of being, which says “this centurion” was “experienced” with the man who had just “breathed his last” (“expired”). This makes this title – “centurion” – become a strong hint that the “centurion” who asked Jesus to heal his slave, simply by ordering that to be, was now in Jerusalem and come to pay respect to the man he had ”seen” before. Most likely, the same “centurion” would be the one who would send message to Peter, with Peter having a divine dream that told him to meet with him. While this is not clearly stated, again faith has to make the connection. As such, the whole of this verse can be read literally as saying, “Having experienced now this centurion this having been born , he began honoring this God , saying , Truly this man here righteously existed .” In that, the Greek word “genomenon” bears the meaning “having been born,” where the release of Jesus’ soul entered this “centurion,” who had been touched by the ministry of Jesus, becoming a follower (secretly). This becomes a reflection on the meaning of what Jesus told Nicodemus, when he began his ministry, of the need to be “reborn.” He could not make a declaration of “Truth” (“Ontōs” meaning “Really, Actually, Truly) without personal “Experience” of Jesus “this man” dead on a Roman cross (presumably before him then). He spoke “Truly” of the “righteousness” of “this man,” who was then resurrected in his soul, so the “centurion” became Jesus reborn that day (he “existed” as his soul in his own soul).
Verse forty-eight then is another that is important to realize, as it begins with the word “kai.” Here, the whole verse can be seen as saying, “kai all those having themselves come together with the common people [Jews] on the basis of this spectacle here , having experienced these having been born , beating these chests they were returning .” Having seen with amazement the rebirth of a “centurion,” Luke then turns to those who likewise came to pay respects to Jesus, as family and friends who were his followers (openly or secretly). The NRSV states this verse as saying, “when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts.” The translation as “who had gathered there” and who “saw” makes there be little reason to explain why they would “return home beating their breasts.” The truth unfolds by translating “genomena” in the same was the “centurion” was said to be “genomenon” – “having been born.” Then, we see a similar transformation taking place, as would happen on Pentecost Sunday, when three thousand became “reborn” with the Jesus soul in theirs. The inference or assumption that “they were returning” (from “hypestrephon”) means “returning home” is wrong. They were “beating their chests” (and “breasts”) because their souls were in their “bosom.” Their hearts were “beating” the blood of the Christ through their bodies of flesh. Therefore, “they were returning” to Yahweh, as souls divinely married to His Spirit.
Verse forty-nine then concludes this section of the storyline, literally saying, “they had come to stand now all those acquaintances to himself away from afar , kai women , those having followed along with to himself away from of these of Galilee , discerning to these .” In this verse, the element of “standing” or “coming to stand” has to be seen as a statement of having been raised, no longer sitting or lying down. Relative to the place where “stakes” in the ground held high the bodies of those dying, the command of Jesus to his followers, to raise their stakes, meant that reality was then taking place, by those who “stood” up their souls, so their bodies of flesh no longer leaned over to the sin of the earth. Like the “centurion,” the pilgrims in Jerusalem who had come to know Jesus (like Simon the Cyrene) were those then sent back to where they came from, reborn. It is then important to see this included “women.” Additionally, it meant those “women” followers of Jesus, who were close family. They had roots in Galilee, which is more than those in Bethany and Emmaus. Those who were the closest to Jesus and kept a vigil with his body at Golgotha, they witnessed many people who followed Jesus being transformed Spiritually.