Matthew 27:26–28:20

27:26 Then he released Barabbas for them. But after he had Jesus flogged,35 he handed him over36 to be crucified.37 27:27 Then the governor’s soldiers took Jesus into the governor’s residence38 and gathered the whole cohort39 around him. 27:28 They40 stripped him and put a scarlet robe41 around him, 27:29 and after braiding42 a crown of thorns,43 they put it on his head. They44 put a staff45 in his right hand, and kneeling down before him, they mocked him:46 “Hail, king of the Jews!”47 27:30 They48 spat on him and took the staff49 and struck him repeatedly50 on the head. 27:31 When51 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then52 they led him away to crucify him.

The Crucifixion

27:32 As53 they were going out, they found a man from Cyrene named Simon, whom they forced54 to carry his cross.55 27:33 They56 came to a place called Golgotha57 (which means “Place of the Skull”)58 27:34 and offered Jesus59 wine mixed with gall to drink.60 But after tasting it, he would not drink it. 27:35 When61 they had crucified62 him, they divided his clothes by throwing dice.63 27:36 Then they sat down and kept guard over him there. 27:37 Above64 his head they put the charge against him,65 which read:66 “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 Those67 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!68 If you are God’s Son, come down69 from the cross!” 27:41 In70 the same way even the chief priests—together with the experts in the law71 and elders72—were mocking him:73 27:42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down74 now from the cross, we will believe in him! 27:43 He trusts in God—let God, if he wants to, deliver him now75 because he said, ‘I am God’s Son’!” 27:44 The76 robbers who were crucified with him also spoke abusively to him.77

Jesus’ Death

27:45 Now from noon until three,78 darkness came over all the land.79 27:46 At80 about three o’clock Jesus shouted with a loud voice,81 “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”82 27:47 When83 some of the bystanders heard it, they said, “This man is calling for Elijah.” 27:48 Immediately84 one of them ran and got a sponge, filled it with sour wine,85 put it on a stick,86 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.”87 27:50 Then Jesus cried out again with a loud voice and gave up his spirit. 27:51 Just then88 the temple curtain89 was torn in two, from top to bottom. The90 earth shook and the rocks were split apart. 27:52 And tombs were opened, and the bodies of many saints who had died91 were raised. 27:53 (They92 came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 27:54 Now when the centurion93 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 Many94 women who had followed Jesus from Galilee and given him support95 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.

Jesus’ Burial

27:57 Now96 when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus.97 27:58 He went to Pilate and asked for the body of Jesus.98 Then Pilate ordered that it be given to him. 27:59 Joseph99 took the body, wrapped it in a clean linen cloth,100 27:60 and placed it101 in his own new tomb that he had cut in the rock.102 Then he rolled a great stone across the entrance103 of the tomb and went away. 27:61 (Now Mary Magdalene and the other Mary were sitting there, opposite the tomb.)

The Guard at the Tomb

27:62 The104 next day (which is after the day of preparation) the chief priests and the Pharisees105 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 body106 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, “Take107 a guard of soldiers. Go and make it as secure as you can.” 27:66 So108 they went with the soldiers109 of the guard and made the tomb secure by sealing the stone.

The Resurrection

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 Lord1 descending from heaven came and rolled away the stone and sat on it. 28:3 His2 appearance was like lightning, and his clothes were white as snow. 28:4 The3 guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said4 to the women, “Do not be afraid; I know5 that you are looking for Jesus, who was crucified.6 28:6 He is not here, for he has been raised,7 just as he said. Come and see the place where he8 was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He9 is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!” 28:8 So10 they left the tomb quickly, with fear and great joy, and ran to tell his disciples. 28:9 But11 Jesus met them, saying, “Greetings!” They12 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.”

The Guards’ Report

28:11 While13 they were going, some14 of the guard went into the city and told the chief priests everything that had happened. 28:12 After15 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 body16 while we were asleep.’ 28:14 If17 this matter is heard before the governor,18 we will satisfy him19 and keep you out of trouble.”20 28:15 So they took the money and did as they were instructed. And this story is told among the Jews to this day.21

The Great Commission

28:16 So22 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When23 they saw him, they worshiped him,24 but some doubted.25 28:18 Then Jesus came up and said to them,26 “All authority in heaven and on earth has been given to me. 28:19 Therefore go27 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,28 28:20 teaching them to obey everything I have commanded you. And remember,29 I am with you30 always, to the end of the age.”31

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35	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, 515–19.
36	tn Or “delivered him up.”
37	sn See the note on crucified in 20:19.
38	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	sn A Roman cohort was a tenth of a legion, about 500–600 soldiers.
40	tn Here καί (kai) has not been translated.
41	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.
42	tn Or “weaving.”
43	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	tn Here καί (kai) has not been translated.
45	tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
46	tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
47	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	tn Here καί (kai) has not been translated.
49	tn Or “the reed.”
50	tn The verb here has been translated as an iterative imperfect.
51	tn Here καί (kai) has not been translated.
52	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
53	tn Here δέ (de) has not been translated.
54	tn Or “conscripted”; or “pressed into service.”
55	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	tn Here καί (kai) has not been translated.
57	tn This is an Aramaic name; see John 19:17.
58	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	tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
60	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	tn Here δέ (de) has not been translated.
62	sn See the note on crucified in 20:19.
63	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	tn Here καί (kai) has not been translated.
65	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	tn Grk “was written.”
67	tn Here δέ (de) has not been translated.
68	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	tc ‡ Many important witnesses (א* A D pc 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 Θ 0250 f1, 13 33 𝔐 lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA 27 puts the καί in brackets, indicating doubts as to its authenticity.
70	tn Here καί (kai) has not been translated.
71	tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
72	tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
73	tn Grk “Mocking him, the chief priests … said.”
74	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	sn An allusion to Ps 22:8.
76	tn Here δέ (de) has not been translated.
77	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	tn Grk “from the sixth hour to the ninth hour.”
79	sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
80	tn Here δέ (de) has not been translated.
81	tn Grk “with a loud voice, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
82	sn A quotation from Ps 22:1.
83	tn Here δέ (de) has not been translated.
84	tn Here καί (kai) has not been translated.
85	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	tn Grk “a reed.”
87	tc Early and important mss (א B C L Γ pc) have another 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 early, well-meaning scribes and inserted into Matt 27:49. Consequently, even though the support for the shorter reading (A D W Θ f1, 13 33 𝔐 lat sy sa bo) is not nearly as impressive, internal considerations on its behalf are compelling.
88	tn Grk “And behold.”
89	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.
90	tn Here καί (kai) has not been translated.
91	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	tn Here καί (kai) has not been translated.
93	sn See the note on the word centurion in Matt 8:5.
94	tn Here δέ (de) has not been translated.
95	tn Grk “and ministered to him.” sn Cf. Luke 8:3.
96	tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
97	sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
98	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.
99	tn Here καί (kai) has not been translated.
100	tn The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
101	tc ‡ αὐτό (auto, “it”) is found after ἔθηκεν (ethēken, “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 f13 33 892 pc). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. NA 27 includes αὐτό here, no doubt due to the overwhelming external attestation.
102	tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
103	tn Or “to the door,” “against the door.”
104	tn Here δέ (de) has not been translated.
105	sn See the note on Pharisees in 3:7.
106	tn Grk “him.”
107	tn Grk “You have a guard.”
108	tn Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
109	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.
1	tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.
2	tn Here δέ (de) has not been translated.
3	tn Here δέ (de) has not been translated.
4	tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
5	tn Grk “for I know.”
6	sn See the note on crucified in 20:19.
7	tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437–38) points to the fact that Jesus was raised by God.
8	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 (ho kurios, “the Lord”; A C D L W 0148 f1, 13 𝔐 lat), τὸ σῶμα τοῦ κυρίου (to sōma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ Ἰησοῦς (ho Iēsous, “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.
9	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).
10	tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s instructions to tell the disciples.
11	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).
12	tn Here δέ (de) has not been translated.
13	tn Here δέ (de) has not been translated.
14	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).
15	tn Here καί (kai) has not been translated.
16	tn Grk “him.”
17	tn Here καί (kai) has not been translated.
18	tn Here ἐπί (epi) followed by the genitive = “before,” especially in the language of lawsuits (BDAG 363 s.v. 3).
19	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. NA 27 includes the word in brackets, indicating doubts as to its authenticity.
20	tn Grk “and you will not have to be worried” = “we will keep you out of trouble.”
21	tc ‡ The word ἡμέρας (hēmeras, “day”) is found after σήμερον (sēmeron, “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 f1, 13 33 𝔐) is thus preferred. NA 27 includes the word in brackets, indicating reservations about its authenticity.
22	tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
23	tn Here καί (kai) has not been translated.
24	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.
25	tn The Greek text reads here οἱ δὲ ἐδίστασαν (hoi 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.
26	tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legōn, “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.
27	tn “Go … baptize … teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuthentes, “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, mathēteusate, “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	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.
29	tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
30	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.
31	tc Most mss (Ac Θ f13 𝔐 it sy) have ἀμήν (amēn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W f1 33 al lat sa.

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