Matthew 27

New English Translation

Footnotes

1. Matthew 27:1 tn Here δέ (de) has not been translated.
2. Matthew 27:2 tn Here καί (kai) has not been translated.
3. Matthew 27:2 tc Most mss (A C W Γ Δ Θ 0250 ƒ^1,13 565 579 700 1241 1424 M latt) have Ποντίῳ (Pontiō, “Pontius”) before Πιλάτῳ (Pilatō, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). See TCGNT 52-53. The shorter reading, supported by א B L 0281 33 co, is thus strongly preferred.
4. Matthew 27:2 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.
5. Matthew 27:3 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
6. Matthew 27:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7. Matthew 27:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
8. Matthew 27:6 tn Here δέ (de) has not been translated.
9. Matthew 27:7 tn Here δέ (de) has not been translated.
10. Matthew 27:9 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 (Zachariou, “Zechariah”) while Φ 33 and several versional witnesses 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.
11. Matthew 27:9 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
12. Matthew 27:10 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.
13. Matthew 27:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
14. Matthew 27:11 tn Grk “asked him, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
15. Matthew 27:11 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
16. Matthew 27:11 tn Here δέ (de) has not been translated.
17. Matthew 27:11 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
18. Matthew 27:15 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).
19. Matthew 27:16 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to mss of what was formally labeled the “Caesarean” text (Θ ƒ¹ 700* sy^s arm geo²; Or^mss), 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 (Iēsoun) 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 Christon, “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). Metzger notes that codex S, a tenth-century majuscule, along with a score of minuscules, have a marginal comment on this verse as follows: “In many ancient copies which I have met with I found Barabbas himself likewise called ‘Jesus.’” The attribution of this scholium is variously given as Anastasius, Chrysostom, or even Origen (TCGNT 56).
20. Matthew 27:17 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ ƒ¹ 700* sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as the earlier reading in the previous verse applies here as well.
21. Matthew 27:17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
22. Matthew 27:18 sn This is a parenthetical note by the author.
23. Matthew 27:19 tn Here δέ (de) has not been translated.
24. Matthew 27:19 tn Or “the judge’s seat.”sn The judgment seat (βῆμα, bēma) 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.
25. Matthew 27:19 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.
26. Matthew 27:19 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
27. Matthew 27:19 tn The Greek particle γάρ (gar, “for”) has not been translated here.
28. Matthew 27:19 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
29. Matthew 27:21 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.
30. Matthew 27:22 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
31. Matthew 27:22 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.”sn See the note on crucified in 20:19.
32. Matthew 27:24 tn Here δέ (de) has not been translated.
33. Matthew 27:24 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.
34. Matthew 27:25 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
35. Matthew 27:26 tn The Greek term φραγελλόω (phragelloō) 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.”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, 4:515-19.
36. Matthew 27:26 tn Or “delivered him up.”
37. Matthew 27:26 sn See the note on crucified in 20:19.
38. Matthew 27:27 tn Or “into their headquarters”; Grk “into the praetorium.” 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.
39. Matthew 27:27 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
40. Matthew 27:28 tn Here καί (kai) has not been translated.
41. Matthew 27:28 sn The scarlet robe probably refers to a military garment that was cheaply dyed in contrast to expensive royal purple, but it resembled a king’s robe (BDAG 554 s.v. κόκκινος). The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
42. Matthew 27:29 tn Or “weaving.”
43. Matthew 27:29 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.
44. Matthew 27:29 tn Here καί (kai) has not been translated.
45. Matthew 27:29 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
46. Matthew 27:29 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
47. Matthew 27:29 tn Or “Long live the King of the Jews!”sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
48. Matthew 27:30 tn Here καί (kai) has not been translated.
49. Matthew 27:30 tn Or “the reed.”
50. Matthew 27:30 tn The verb here has been translated as an iterative imperfect.
51. Matthew 27:31 tn Here καί (kai) has not been translated.
52. Matthew 27:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
53. Matthew 27:32 tn Here δέ (de) has not been translated.
54. Matthew 27:32 tn Or “conscripted”; or “pressed into service.”
55. Matthew 27:32 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.
56. Matthew 27:33 tn Here καί (kai) has not been translated.
57. Matthew 27:33 tn This is an Aramaic name; see John 19:17.
58. Matthew 27:33 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).
59. Matthew 27:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
60. Matthew 27:34 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.
61. Matthew 27:35 tn Here δέ (de) has not been translated.
62. Matthew 27:35 sn See the note on crucified in 20:19.
63. Matthew 27:35 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.sn An allusion to Ps 22:18.
64. Matthew 27:37 tn Here καί (kai) has not been translated.
65. Matthew 27:37 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.
66. Matthew 27:37 tn Grk “was written.”
67. Matthew 27:39 tn Here δέ (de) has not been translated.
68. Matthew 27:40 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.
69. Matthew 27:40 tc ‡ Many significant witnesses (א* A D it sy^[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabēthi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א² B L W Γ Δ Θ 0250 ƒ^1,13 33 565 579 700 1241 1424 M lat) it is equally possible that the shorter reading is the wording of the initial text (and is so considered for this translation). NA²⁸ puts the καί in brackets, indicating doubts as to its authenticity.
70. Matthew 27:41 tn Here καί (kai) has not been translated.
71. Matthew 27:41 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
72. Matthew 27:41 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
73. Matthew 27:41 tn Grk “Mocking him, the chief priests…said.”
74. Matthew 27:42 tn Here the aorist imperative καταβάτω (katabatō) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
75. Matthew 27:43 sn An allusion to Ps 22:8.
76. Matthew 27:44 tn Here δέ (de) has not been translated.
77. Matthew 27:44 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).
78. Matthew 27:45 tn Grk “from the sixth hour to the ninth hour.”
79. Matthew 27:45 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
80. Matthew 27:46 tn Here δέ (de) has not been translated.
81. Matthew 27:46 tn Grk “with a loud voice, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
82. Matthew 27:46 sn A quotation from Ps 22:1.
83. Matthew 27:47 tn Here δέ (de) has not been translated.
84. Matthew 27:48 tn Here καί (kai) has not been translated.
85. Matthew 27:48 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.
86. Matthew 27:48 tn Grk “a reed.”
87. Matthew 27:49 tc Early and significant witnesses, including the chief Alexandrian mss (א B C L Γ 1010 and some versional witnesses) add a sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by some early, well-meaning scribe and inserted into Matt 27:49. The alternative—that this sentence was part of Matthew’s Ausgangstext—has serious difficulties, as Metzger notes: “It might be thought that the words were omitted because they represent the piercing as preceding Jesus’ death, whereas John makes it follow; but that difference would have only been a reason for moving the passage to a later position (perhaps at the close of ver. 50 or 54 or 56), or else there would have been some tampering with the passage in John, which is not the case. It is probable that the Johannine passage was written by some reader in the margin of Matthew from memory (there are several minor differences, such as the sequence of ‘water and blood’), and a later copyist awkwardly introduced it into the text” (TCGNT, 59). Consequently, even though the support for the shorter reading (A D W Θ ƒ^1,13 33 565 579 700 1241 1424 M lat sy sa bo) is not as impressive, internal considerations on its behalf are compelling.
88. Matthew 27:51 tn Grk “And behold.”
89. Matthew 27:51 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.
90. Matthew 27:51 tn Here καί (kai) has not been translated.
91. Matthew 27:52 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
92. Matthew 27:53 tn Here καί (kai) has not been translated.
93. Matthew 27:54 sn See the note on the word centurion in Matt 8:5.
94. Matthew 27:55 tn Here δέ (de) has not been translated.
95. Matthew 27:55 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
96. Matthew 27:57 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
97. Matthew 27:58 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.
98. Matthew 27:59 tn Here καί (kai) has not been translated.
99. Matthew 27:59 tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
100. Matthew 27:60 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
101. Matthew 27:60 tn Or “to the door,” “against the door.”
102. Matthew 27:62 tn Here δέ (de) has not been translated.
103. Matthew 27:62 sn See the note on Pharisees in 3:7.
104. Matthew 27:64 tn Grk “him.”
105. Matthew 27:65 tn Grk “You have a guard.”
106. Matthew 27:66 tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
107. Matthew 27:66 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.