Matius 26:47--28:20
Konteks26:47 While he was still speaking, Judas, 1 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 2 had given them a sign, saying, “The one I kiss is the man. 3 Arrest him!”) 4 26:49 Immediately 5 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 6 26:50 Jesus 7 said to him, “Friend, do what you are here to do.” Then they came and took hold 8 of Jesus and arrested him. 26:51 But 9 one of those with Jesus grabbed 10 his sword, drew it out, and struck the high priest’s slave, 11 cutting off his ear. 26:52 Then Jesus said to him, “Put your sword back in its place! 12 For all who take hold of the sword will die by the sword. 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions 13 of angels right now? 26:54 How then would the scriptures that say it must happen this way be fulfilled?” 26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? 14 Day after day I sat teaching in the temple courts, yet 15 you did not arrest me. 26:56 But this has happened so that 16 the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.
26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house 17 the experts in the law 18 and the elders had gathered. 26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After 19 going in, he sat with the guards 20 to see the outcome. 26:59 The 21 chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally 22 two came forward 26:61 and declared, “This man 23 said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 26:62 So 24 the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 26:63 But Jesus was silent. The 25 high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, 26 the Son of God.” 26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand 27 of the Power 28 and coming on the clouds of heaven.” 29 26:65 Then the high priest tore his clothes and declared, 30 “He has blasphemed! Why do we still need witnesses? Now 31 you have heard the blasphemy! 26:66 What is your verdict?” 32 They 33 answered, “He is guilty and deserves 34 death.” 26:67 Then they spat in his face and struck him with their fists. And some slapped him, 26:68 saying, “Prophesy for us, you Christ! 35 Who hit you?” 36
26:69 Now Peter was sitting outside in the courtyard. A 37 slave girl 38 came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: 39 “I don’t know what you’re talking about!” 26:71 When 40 he went out to the gateway, another slave girl 41 saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After 42 a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent 43 gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. 44 26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. 45
27:1 When 46 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 47 tied him up, led him away, and handed him over to Pilate 48 the governor. 49
27:3 Now when 50 Judas, who had betrayed him, saw that Jesus 51 had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So 52 Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The 53 chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After 54 consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah 55 the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, 56 27:10 and they gave them for the potter’s field, as the Lord commanded me.” 57
27:11 Then 58 Jesus stood before the governor, and the governor asked him, 59 “Are you the king 60 of the Jews?” Jesus 61 said, “You say so.” 62 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 63 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 64 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 65 Barabbas or Jesus who is called the Christ?” 66 27:18 (For he knew that they had handed him over because of envy.) 67 27:19 As 68 he was sitting on the judgment seat, 69 his wife sent a message 70 to him: 71 “Have nothing to do with that innocent man; 72 I have suffered greatly as a result of a dream 73 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 74 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?” 75 They all said, “Crucify him!” 76 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 77 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!” 78 27:25 In 79 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, 80 he handed him over 81 to be crucified. 82 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 83 and gathered the whole cohort 84 around him. 27:28 They 85 stripped him and put a scarlet robe 86 around him, 27:29 and after braiding 87 a crown of thorns, 88 they put it on his head. They 89 put a staff 90 in his right hand, and kneeling down before him, they mocked him: 91 “Hail, king of the Jews!” 92 27:30 They 93 spat on him and took the staff 94 and struck him repeatedly 95 on the head. 27:31 When 96 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 97 they led him away to crucify him.
27:32 As 98 they were going out, they found a man from Cyrene named Simon, whom they forced 99 to carry his cross. 100 27:33 They 101 came to a place called Golgotha 102 (which means “Place of the Skull”) 103 27:34 and offered Jesus 104 wine mixed with gall to drink. 105 But after tasting it, he would not drink it. 27:35 When 106 they had crucified 107 him, they divided his clothes by throwing dice. 108 27:36 Then they sat down and kept guard over him there. 27:37 Above 109 his head they put the charge against him, 110 which read: 111 “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 112 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! 113 If you are God’s Son, come down 114 from the cross!” 27:41 In 115 the same way even the chief priests – together with the experts in the law 116 and elders 117 – were mocking him: 118 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down 119 now from the cross, we will believe in him! 27:43 He trusts in God – let God, if he wants to, deliver him now 120 because he said, ‘I am God’s Son’!” 27:44 The 121 robbers who were crucified with him also spoke abusively to him. 122
27:45 Now from noon until three, 123 darkness came over all the land. 124 27:46 At 125 about three o’clock Jesus shouted with a loud voice, 126 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 127 27:47 When 128 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately 129 one of them ran and got a sponge, filled it with sour wine, 130 put it on a stick, 131 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.” 132 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then 133 the temple curtain 134 was torn in two, from top to bottom. The 135 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died 136 were raised. 27:53 (They 137 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 138 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 139 women who had followed Jesus from Galilee and given him support 140 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 141 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 142 27:58 He went to Pilate and asked for the body of Jesus. 143 Then Pilate ordered that it be given to him. 27:59 Joseph 144 took the body, wrapped it in a clean linen cloth, 145 27:60 and placed it 146 in his own new tomb that he had cut in the rock. 147 Then he rolled a great stone across the entrance 148 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)
27:62 The 149 next day (which is after the day of preparation) the chief priests and the Pharisees 150 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 151 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 152 a guard of soldiers. Go and make it as secure as you can.” 27:66 So 153 they went with the soldiers 154 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 155 descending from heaven came and rolled away the stone and sat on it. 28:3 His 156 appearance was like lightning, and his clothes were white as snow. 28:4 The 157 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said 158 to the women, “Do not be afraid; I know 159 that you are looking for Jesus, who was crucified. 160 28:6 He is not here, for he has been raised, 161 just as he said. Come and see the place where he 162 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He 163 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So 164 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But 165 Jesus met them, saying, “Greetings!” They 166 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 167 they were going, some 168 of the guard went into the city and told the chief priests everything that had happened. 28:12 After 169 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 170 while we were asleep.’ 28:14 If 171 this matter is heard before the governor, 172 we will satisfy him 173 and keep you out of trouble.” 174 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day. 175
28:16 So 176 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 177 they saw him, they worshiped him, 178 but some doubted. 179 28:18 Then Jesus came up and said to them, 180 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 181 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 182 28:20 teaching them to obey everything I have commanded you. And remember, 183 I am with you 184 always, to the end of the age.” 185
[26:47] 1 tn Grk “behold, Judas.” 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).
[26:48] 2 tn Grk “the one who betrays him.”
[26:48] 3 tn Grk “The one I kiss is he.”
[26:48] 4 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 5 tn Here καί (kai) has not been translated.
[26:49] 6 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 7 tn Here δέ (de) has not been translated.
[26:50] 8 tn Grk “and put their hands on Jesus.”
[26:51] 9 tn Grk “And behold one.” 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).
[26:51] 10 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
[26:51] 11 tn See the note on the word “slave” in 8:9.
[26:52] 12 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
[26:53] 13 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
[26:55] 14 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
[26:55] 15 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
[26:56] 16 tn Grk “But so that”; the verb “has happened” is implied.
[26:57] 18 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
[26:58] 19 tn Here καί (kai) has not been translated.
[26:58] 20 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
[26:59] 21 tn Grk “Now the.” Here δέ (de) has not been translated.
[26:60] 22 tn Here δέ (de) has not been translated.
[26:62] 24 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
[26:63] 25 tn Here καί (kai) has not been translated.
[26:63] 26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:63] sn See the note on Christ in 1:16.
[26:64] 27 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
[26:64] 28 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
[26:64] 29 sn An allusion to Dan 7:13 (see also Matt 24:30).
[26:65] 30 tn Grk “the high priest tore his clothes, saying.”
[26:65] 31 tn Grk “Behold now.” 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).
[26:66] 32 tn Grk “What do you think?”
[26:66] 33 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
[26:66] 34 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty – ‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
[26:68] 35 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:68] sn See the note on Christ in 1:16.
[26:68] 36 tn Grk “Who is the one who hit you?”
[26:68] sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
[26:69] 37 tn Here καί (kai) has not been translated.
[26:69] 38 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[26:70] 39 tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[26:71] 40 tn Here δέ (de) has not been translated.
[26:71] 41 tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).
[26:73] 42 tn Here δέ (de) has not been translated.
[26:73] 43 tn Grk “your speech.”
[26:74] 44 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[26:75] 45 sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.
[27:1] 46 tn Here δέ (de) has not been translated.
[27:2] 47 tn Here καί (kai) has not been translated.
[27:2] 48 tc Most
[27:2] 49 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:3] 50 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
[27:3] 51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[27:5] 52 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
[27:6] 53 tn Here δέ (de) has not been translated.
[27:7] 54 tn Here δέ (de) has not been translated.
[27:9] 55 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
[27:9] 56 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
[27:10] 57 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
[27:11] 58 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 59 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 60 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 61 tn Here δέ (de) has not been translated.
[27:11] 62 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 63 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 64 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 65 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 66 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:17] sn See the note on Christ in 1:16.
[27:18] 67 sn This is a parenthetical note by the author.
[27:19] 68 tn Here δέ (de) has not been translated.
[27:19] 69 tn Or “the judge’s seat.”
[27:19] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[27:19] 70 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 71 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 72 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 73 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 74 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] 75 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] sn See the note on Christ in 1:16.
[27:22] 76 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.”
[27:22] sn See the note on crucified in 20:19.
[27:24] 77 tn Here δέ (de) has not been translated.
[27:24] 78 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] 79 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 80 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] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
[27:26] 81 tn Or “delivered him up.”
[27:26] 82 sn See the note on crucified in 20:19.
[27:27] 83 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[27:27] 84 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 85 tn Here καί (kai) has not been translated.
[27:28] 86 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] 88 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] 89 tn Here καί (kai) has not been translated.
[27:29] 90 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 91 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 92 tn Or “Long live the King of the Jews!”
[27:29] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[27:30] 93 tn Here καί (kai) has not been translated.
[27:30] 95 tn The verb here has been translated as an iterative imperfect.
[27:31] 96 tn Here καί (kai) has not been translated.
[27:31] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 98 tn Here δέ (de) has not been translated.
[27:32] 99 tn Or “conscripted”; or “pressed into service.”
[27:32] 100 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] 101 tn Here καί (kai) has not been translated.
[27:33] 102 tn This is an Aramaic name; see John 19:17.
[27:33] 103 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] 104 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 105 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] 106 tn Here δέ (de) has not been translated.
[27:35] 107 sn See the note on crucified in 20:19.
[27:35] 108 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.
[27:35] sn An allusion to Ps 22:18.
[27:37] 109 tn Here καί (kai) has not been translated.
[27:37] 110 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] 111 tn Grk “was written.”
[27:39] 112 tn Here δέ (de) has not been translated.
[27:40] 113 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] 114 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] 115 tn Here καί (kai) has not been translated.
[27:41] 116 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
[27:41] 117 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
[27:41] 118 tn Grk “Mocking him, the chief priests…said.”
[27:42] 119 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] 120 sn An allusion to Ps 22:8.
[27:44] 121 tn Here δέ (de) has not been translated.
[27:44] 122 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] 123 tn Grk “from the sixth hour to the ninth hour.”
[27:45] 124 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
[27:46] 125 tn Here δέ (de) has not been translated.
[27:46] 126 tn Grk “with a loud voice, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
[27:46] 127 sn A quotation from Ps 22:1.
[27:47] 128 tn Here δέ (de) has not been translated.
[27:48] 129 tn Here καί (kai) has not been translated.
[27:48] 130 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] 132 tc Early and important
[27:51] 133 tn Grk “And behold.”
[27:51] 134 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] 135 tn Here καί (kai) has not been translated.
[27:52] 136 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] 137 tn Here καί (kai) has not been translated.
[27:54] 138 sn See the note on the word centurion in Matt 8:5.
[27:55] 139 tn Here δέ (de) has not been translated.
[27:55] 140 tn Grk “and ministered to him.”
[27:57] 141 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[27:57] 142 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
[27:58] 143 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] 144 tn Here καί (kai) has not been translated.
[27:59] 145 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[27:60] 146 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] 147 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] 148 tn Or “to the door,” “against the door.”
[27:62] 149 tn Here δέ (de) has not been translated.
[27:62] 150 sn See the note on Pharisees in 3:7.
[27:65] 152 tn Grk “You have a guard.”
[27:66] 153 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
[27:66] 154 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.
[28:2] 155 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
[28:3] 156 tn Here δέ (de) has not been translated.
[28:4] 157 tn Here δέ (de) has not been translated.
[28:5] 158 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
[28:5] 159 tn Grk “for I know.”
[28:5] 160 sn See the note on crucified in 20:19.
[28:6] 161 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.
[28:6] 162 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.
[28:7] 163 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).
[28:8] 164 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
[28:9] 165 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).
[28:9] 166 tn Here δέ (de) has not been translated.
[28:11] 167 tn Here δέ (de) has not been translated.
[28:11] 168 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).
[28:12] 169 tn Here καί (kai) has not been translated.
[28:14] 171 tn Here καί (kai) has not been translated.
[28:14] 172 tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
[28:14] 173 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.
[28:14] 174 tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
[28:15] 175 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.
[28:16] 176 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
[28:17] 177 tn Here καί (kai) has not been translated.
[28:17] 178 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.
[28:17] 179 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.
[28:18] 180 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.
[28:19] 181 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.
[28:19] 182 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.
[28:20] 183 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 184 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.
[28:20] 185 tc Most
