Discovery BoxMatthew 27:20-66
Context27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 1 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 2 They all said, “Crucify him!” 3 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 4 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 5 27:25 In 6 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 7 he handed him over 8 to be crucified. 9 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 10 and gathered the whole cohort 11 around him. 27:28 They 12 stripped him and put a scarlet robe 13 around him, 27:29 and after braiding 14 a crown of thorns, 15 they put it on his head. They 16 put a staff 17 in his right hand, and kneeling down before him, they mocked him: 18 “Hail, king of the Jews!” 19 27:30 They 20 spat on him and took the staff 21 and struck him repeatedly 22 on the head. 27:31 When 23 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 24 they led him away to crucify him.
27:32 As 25 they were going out, they found a man from Cyrene named Simon, whom they forced 26 to carry his cross. 27 27:33 They 28 came to a place called Golgotha 29 (which means “Place of the Skull”) 30 27:34 and offered Jesus 31 wine mixed with gall to drink. 32 But after tasting it, he would not drink it. 27:35 When 33 they had crucified 34 him, they divided his clothes by throwing dice. 35 27:36 Then they sat down and kept guard over him there. 27:37 Above 36 his head they put the charge against him, 37 which read: 38 “This is Jesus, the king of the Jews.” 27:38 Then two outlaws were crucified with him, one on his right and one on his left. 27:39 Those 39 who passed by defamed him, shaking their heads 27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 40 If you are God’s Son, come down 41 from the cross!” 27:41 In 42 the same way even the chief priests – together with the experts in the law 43 and elders 44 – were mocking him: 45 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 46 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 47 because he said, ‘I am God’s Son’!” 27:44 The 48 robbers who were crucified with him also spoke abusively to him. 49
27:45 Now from noon until three, 50 darkness came over all the land. 51 27:46 At 52 about three o’clock Jesus shouted with a loud voice, 53 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 54 27:47 When 55 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 56 one of them ran and got a sponge, filled it with sour wine, 57 put it on a stick, 58 and gave it to him to drink. 27:49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.” 59 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 60 the temple curtain 61 was torn in two, from top to bottom. The 62 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 63 were raised. 27:53 (They 64 came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion 65 and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 27:55 Many 66 women who had followed Jesus from Galilee and given him support 67 were also there, watching from a distance. 27:56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:57 Now 68 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 69 27:58 He went to Pilate and asked for the body of Jesus. 70 Then Pilate ordered that it be given to him. 27:59 Joseph 71 took the body, wrapped it in a clean linen cloth, 72 27:60 and placed it 73 in his own new tomb that he had cut in the rock. 74 Then he rolled a great stone across the entrance 75 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 76 next day (which is after the day of preparation) the chief priests and the Pharisees 77 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 78 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 79 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 80 they went with the soldiers 81 of the guard and made the tomb secure by sealing the stone.
[27:21] 1 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 3 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
[27:24] 4 tn Here δέ (de) has not been translated.
[27:24] 5 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 6 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 7 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] 8 tn Or “delivered him up.”
[27:26] 9 sn See the note on crucified in 20:19.
[27:27] 10 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 11 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 12 tn Here καί (kai) has not been translated.
[27:28] 13 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 15 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 16 tn Here καί (kai) has not been translated.
[27:29] 17 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 18 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 19 tn Or “Long live the King of the Jews!”
[27:30] 20 tn Here καί (kai) has not been translated.
[27:30] 22 tn The verb here has been translated as an iterative imperfect.
[27:31] 23 tn Here καί (kai) has not been translated.
[27:31] 24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 25 tn Here δέ (de) has not been translated.
[27:32] 26 tn Or “conscripted”; or “pressed into service.”
[27:32] 27 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 28 tn Here καί (kai) has not been translated.
[27:33] 29 tn This is an Aramaic name; see John 19:17.
[27:33] 30 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 31 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 32 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 33 tn Here δέ (de) has not been translated.
[27:35] 34 sn See the note on crucified in 20:19.
[27:35] 35 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[27:37] 36 tn Here καί (kai) has not been translated.
[27:37] 37 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[27:37] 38 tn Grk “was written.”
[27:39] 39 tn Here δέ (de) has not been translated.
[27:40] 40 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 41 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[27:41] 42 tn Here καί (kai) has not been translated.
[27:41] 43 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 44 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 45 tn Grk “Mocking him, the chief priests…said.”
[27:42] 46 tn Here the aorist imperative καταβάτω (katabatw) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
[27:43] 47 sn An allusion to Ps 22:8.
[27:44] 48 tn Here δέ (de) has not been translated.
[27:44] 49 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
[27:45] 50 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 51 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 52 tn Here δέ (de) has not been translated.
[27:46] 53 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 54 sn A quotation from Ps 22:1.
[27:47] 55 tn Here δέ (de) has not been translated.
[27:48] 56 tn Here καί (kai) has not been translated.
[27:48] 57 sn Sour wine refers to cheap wine that was called in Latin posca, a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[27:49] 59 tc Early and important
[27:51] 60 tn Grk “And behold.”
[27:51] 61 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.
[27:51] 62 tn Here καί (kai) has not been translated.
[27:52] 63 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.
[27:53] 64 tn Here καί (kai) has not been translated.
[27:54] 65 sn See the note on the word centurion in Matt 8:5.
[27:55] 66 tn Here δέ (de) has not been translated.
[27:55] 67 tn Grk “and ministered to him.”
[27:57] 68 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 69 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 70 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.
[27:59] 71 tn Here καί (kai) has not been translated.
[27:59] 72 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 73 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.
[27:60] 74 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
[27:60] 75 tn Or “to the door,” “against the door.”
[27:62] 76 tn Here δέ (de) has not been translated.
[27:62] 77 sn See the note on Pharisees in 3:7.
[27:65] 79 tn Grk “You have a guard.”
[27:66] 80 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 81 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.
