^27:51Just then⁸⁸ the temple curtain⁸⁹ was torn in two, from top to bottom. The⁹⁰ earth shook and the rocks were split apart. ^27:52And 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.) ^27:54Now 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!” ^27:55Many⁹⁴ women who had followed Jesus from Galilee and given him support⁹⁵ were also there, watching from a distance. ^27:56Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Jesus’ Burial

^27:57Now⁹⁶ when it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus.⁹⁷^27:58He went to Pilate and asked for the body of Jesus.⁹⁸ Then Pilate ordered that it be given to him. ^27:59Joseph⁹⁹ took the body, wrapped it in a clean linen cloth,¹⁰⁰^27:60and 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

^27:62The¹⁰⁴ next day (which is after the day of preparation) the chief priests and the Pharisees¹⁰⁵ assembled before Pilate ^27:63and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ ^27:64So 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.” ^27:65Pilate said to them, “Take¹⁰⁷ a guard of soldiers. Go and make it as secure as you can.” ^27:66So¹⁰⁸ they went with the soldiers¹⁰⁹ of the guard and made the tomb secure by sealing the stone.

Read in Logos

Footnotes

88 Grk “And behold.”
89 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, 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, 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 Here καί (kai) has not been translated.
91 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 Here καί (kai) has not been translated.
93 See the note on the word centurion in .
94 Here δέ (de) has not been translated.
95 Grk “and ministered to him.” Cf. Luke 8:3.
96 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
97 Though some dispute that Joseph of Arimathea was a disciple of Jesus, his actions regarding Jesus’ burial suggest otherwise.
98 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 Here καί (kai) has not been translated.
100 The term σινδών (sindōn) can refer to a linen cloth used either for clothing or for burial.
101 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 ). Regardless of which reading is original (though with a slight preference for the shorter reading), English style requires the pronoun. includes αὐτό here, no doubt due to the overwhelming external attestation.
102 That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.25).
103 Or “to the door,” “against the door.”
104 Here δέ (de) has not been translated.
105 See the note on Pharisees in .
106 Grk “him.”
107 Grk “You have a guard.”
108 Here δέ (de) has been translated as “so” to indicate the implied result of Pilate’s order.
109 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.