27:57 Now 9 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 10 27:58 He went to Pilate and asked for the body of Jesus. 11 Then Pilate ordered that it be given to him. 27:59 Joseph 12 took the body, wrapped it in a clean linen cloth, 13 27:60 and placed it 14 in his own new tomb that he had cut in the rock. 15 Then he rolled a great stone across the entrance 16 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 17 next day (which is after the day of preparation) the chief priests and the Pharisees 18 assembled before Pilate 27:63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 27:64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body 19 and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 27:65 Pilate said to them, “Take 20 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 21 they went with the soldiers 22 of the guard and made the tomb secure by sealing the stone.
28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb. 28:2 Suddenly there was a severe earthquake, for an angel of the Lord 23 descending from heaven came and rolled away the stone and sat on it. 28:3 His 24 appearance was like lightning, and his clothes were white as snow. 28:4 The 25 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 26 to the women, “Do not be afraid; I know 27 that you are looking for Jesus, who was crucified. 28 28:6 He is not here, for he has been raised, 29 just as he said. Come and see the place where he 30 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 31 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 32 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 33 Jesus met them, saying, “Greetings!” They 34 came to him, held on to his feet and worshiped him. 28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”
28:11 While 35 they were going, some 36 of the guard went into the city and told the chief priests everything that had happened. 28:12 After 37 they had assembled with the elders and formed a plan, they gave a large sum of money to the soldiers, 28:13 telling them, “You are to say, ‘His disciples came at night and stole his body 38 while we were asleep.’ 28:14 If 39 this matter is heard before the governor, 40 we will satisfy him 41 and keep you out of trouble.” 42 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 43
28:16 So 44 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 45 they saw him, they worshiped him, 46 but some doubted. 47 28:18 Then Jesus came up and said to them, 48 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 49 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 50 28:20 teaching them to obey everything I have commanded you. And remember, 51 I am with you 52 always, to the end of the age.” 53
1 tn Grk “And behold.”
2 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
3 tn Here καί (kai) has not been translated.
4 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
7 tn Here καί (kai) has not been translated.
10 sn See the note on the word centurion in Matt 8:5.
13 tn Here δέ (de) has not been translated.
14 tn Grk “and ministered to him.”
16 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
17 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
19 sn Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43, Luke 23:51). He did this because he sought to give Jesus an honorable burial.
22 tn Here καί (kai) has not been translated.
23 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
25 tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (eqhken, “placed”) in the majority of witnesses, including many important ones, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is read by א L Θ Ë13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA27 includes αὐτό here, no doubt due to the overwhelming external attestation.
26 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
27 tn Or “to the door,” “against the door.”
28 tn Here δέ (de) has not been translated.
29 sn See the note on Pharisees in 3:7.
31 tn Grk “him.”
34 tn Grk “You have a guard.”
37 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
38 tn Grk “with the guard.” The words “soldiers of the” have been supplied in the translation to prevent “guard” from being misunderstood as a single individual.
40 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
43 tn Here δέ (de) has not been translated.
46 tn Here δέ (de) has not been translated.
49 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
50 tn Grk “for I know.”
51 sn See the note on crucified in 20:19.
52 tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
53 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.
55 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
58 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
61 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
62 tn Here δέ (de) has not been translated.
64 tn Here δέ (de) has not been translated.
65 tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
67 tn Here καί (kai) has not been translated.
70 tn Grk “him.”
73 tn Here καί (kai) has not been translated.
74 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
75 tc ‡ αὐτόν (auton, “him”) is found after πείσομεν (peisomen, “we will satisfy”) in the majority of witnesses, though it seems to be motivated by a need for clarification and cannot therefore easily explain the rise of the shorter reading (which is found in א B Θ 33 pc). Nevertheless, English style requires the pronoun. NA27 includes the word in brackets, indicating doubts as to its authenticity.
76 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
76 tc ‡ The word ἡμέρας (Jhmeras, “day”) is found after σήμερον (shmeron, “today, this [day]”) in some early and important witnesses (B D L Θ lat), but may be a clarifying (or perhaps redundant) note. The shorter reading (found in א A W 0148vid Ë1,13 33 Ï) is thus preferred. NA27 includes the word in brackets, indicating reservations about its authenticity.
79 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
82 tn Here καί (kai) has not been translated.
83 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
84 tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
85 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
88 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
89 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
91 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
92 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
93 tc Most