Discovery BoxMatthew 27:40-66
Context27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 1 If you are God’s Son, come down 2 from the cross!” 27:41 In 3 the same way even the chief priests – together with the experts in the law 4 and elders 5 – were mocking him: 6 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 7 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 8 because he said, ‘I am God’s Son’!” 27:44 The 9 robbers who were crucified with him also spoke abusively to him. 10
27:45 Now from noon until three, 11 darkness came over all the land. 12 27:46 At 13 about three o’clock Jesus shouted with a loud voice, 14 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 15 27:47 When 16 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 17 one of them ran and got a sponge, filled it with sour wine, 18 put it on a stick, 19 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.” 20 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 21 the temple curtain 22 was torn in two, from top to bottom. The 23 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 24 were raised. 27:53 (They 25 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 26 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 27 women who had followed Jesus from Galilee and given him support 28 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 29 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 30 27:58 He went to Pilate and asked for the body of Jesus. 31 Then Pilate ordered that it be given to him. 27:59 Joseph 32 took the body, wrapped it in a clean linen cloth, 33 27:60 and placed it 34 in his own new tomb that he had cut in the rock. 35 Then he rolled a great stone across the entrance 36 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 37 next day (which is after the day of preparation) the chief priests and the Pharisees 38 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 39 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 40 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 41 they went with the soldiers 42 of the guard and made the tomb secure by sealing the stone.
[27:40] 1 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] 2 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] 3 tn Here καί (kai) has not been translated.
[27:41] 4 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 5 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 6 tn Grk “Mocking him, the chief priests…said.”
[27:42] 7 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] 8 sn An allusion to Ps 22:8.
[27:44] 9 tn Here δέ (de) has not been translated.
[27:44] 10 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] 11 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 12 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 13 tn Here δέ (de) has not been translated.
[27:46] 14 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 15 sn A quotation from Ps 22:1.
[27:47] 16 tn Here δέ (de) has not been translated.
[27:48] 17 tn Here καί (kai) has not been translated.
[27:48] 18 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] 20 tc Early and important
[27:51] 21 tn Grk “And behold.”
[27:51] 22 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] 23 tn Here καί (kai) has not been translated.
[27:52] 24 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] 25 tn Here καί (kai) has not been translated.
[27:54] 26 sn See the note on the word centurion in Matt 8:5.
[27:55] 27 tn Here δέ (de) has not been translated.
[27:55] 28 tn Grk “and ministered to him.”
[27:57] 29 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 30 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 31 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] 32 tn Here καί (kai) has not been translated.
[27:59] 33 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 34 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] 35 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] 36 tn Or “to the door,” “against the door.”
[27:62] 37 tn Here δέ (de) has not been translated.
[27:62] 38 sn See the note on Pharisees in 3:7.
[27:65] 40 tn Grk “You have a guard.”
[27:66] 41 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 42 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.
