^27:33They⁵⁶ came to a place called Golgotha⁵⁷ (which means “Place of the Skull”)⁵⁸^27:34and offered Jesus⁵⁹ wine mixed with gall to drink.⁶⁰ But after tasting it, he would not drink it. ^27:35When⁶¹ they had crucified⁶² him, they divided his clothes by throwing dice.⁶³^27:36Then they sat down and kept guard over him there. ^27:37Above⁶⁴ his head they put the charge against him,⁶⁵ which read:⁶⁶ “This is Jesus, the king of the Jews.” ^27:38Then two outlaws were crucified with him, one on his right and one on his left. ^27:39Those⁶⁷ who passed by defamed him, shaking their heads ^27:40and 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!” ^27:41In⁷⁰ 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! ^27:43He trusts in God—let God, if he wants to, deliver him now⁷⁵ because he said, ‘I am God’s Son’!” ^27:44The⁷⁶ robbers who were crucified with him also spoke abusively to him.⁷⁷

Jesus’ Death

^27:45Now from noon until three,⁷⁸ darkness came over all the land.⁷⁹^27:46At⁸⁰ 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?”⁸²^27:47When⁸³ some of the bystanders heard it, they said, “This man is calling for Elijah.” ^27:48Immediately⁸⁴ 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. ^27:49But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.”⁸⁷^27:50Then Jesus cried out again with a loud voice and gave up his spirit. ^27:51Just then⁸⁸ the temple curtain⁸⁹ was torn in two, from top to bottom. The⁹⁰ earth shook and the rocks were split apart.

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Footnotes

56 Here καί (kai) has not been translated.
57 This is an Aramaic name; see John 19:17.
58 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 ).
59 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
60 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 Here δέ (de) has not been translated.
62 See the note on crucified in .
63 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. An allusion to Ps 22:18.
64 Here καί (kai) has not been translated.
65 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 Grk “was written.”
67 Here δέ (de) has not been translated.
68 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 Many important 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 Θ 0250 f1, 13 33 𝔐 lat) it is equally possible that the shorter reading is original (and is so considered for this translation). puts the καί in brackets, indicating doubts as to its authenticity.
70 Here καί (kai) has not been translated.
71 Or “with the scribes.” See the note on the phrase “experts in the law” in .
72 Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
73 Grk “Mocking him, the chief priests … said.”
74 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 .
75 An allusion to Ps 22:8.
76 Here δέ (de) has not been translated.
77 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 Grk “from the sixth hour to the ninth hour.”
79 This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
80 Here δέ (de) has not been translated.
81 Grk “with a loud voice, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
82 A quotation from Ps 22:1.
83 Here δέ (de) has not been translated.
84 Here καί (kai) has not been translated.
85 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 Grk “a reed.”
87 Early and important (א B C L Γ ) 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 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.