Why Does Niv Add Again and Again in Matthew 27:30
| Matthew 27 | |
|---|---|
| ← affiliate 26 chapter 28 → | |
 Gospel of Matthew 27:62-64 on Papyrus 105, from 5th/sixth century. | |
| Book | Gospel of Matthew |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | one |
Matthew 27 is the 27th chapter in the Gospel of Matthew, part of the New Attestation in the Christian Bible. This chapter contains Matthew's record of the twenty-four hour period of the trial, crucifixion and burial of Jesus. Scottish theologian William Robertson Nicoll notes that "the record of this single day is very nearly ane-ninth of the whole book".[one]
Text [edit]
The original text was written in Koine Greek. This chapter is divided into 66 verses.
Textual witnesses [edit]
Some early on manuscripts containing the text of this chapter are:[ii]
- Papyrus 104 (~AD 250; extant verses 34–37, 43, 45)
- Codex Vaticanus (325-350)
- Codex Sinaiticus (330-360)
- Codex Bezae (c. 400; extant verses 1, thirteen–66)
- Codex Washingtonianus (c. 400)
- Codex Ephraemi Rescriptus (c. 450; extant verses 1–10, 47–66)
- Papyrus 105 (5th/sixth century; extant verses 62–64)[3]
- Codex Purpureus Rossanensis (6th century)
- Codex Petropolitanus Purpureus (6th century; extant verses 27–33)
One-time Attestation references [edit]
- Matthew 27:34: Psalm 69:21[iv]
- Matthew 27:35: Psalm 22:xviii[5]
- Matthew 27:39: Psalm 22:7[5]
- Matthew 27:43: Psalm 22:8[5]
- Matthew 27:46: Psalm 22:i[five]
- Matthew 27:48: Psalm 69:21[4]
New Testament references [edit]
- Matthew 27:1-2, eleven–26: Mark 15:i–15; Luke 23:one–5,xiii–25; John 18:28–19:16
- Matthew 27:27–31: Mark 15:16–20; John xix:2–3
- Matthew 27:32–44: Mark fifteen:twenty–32; Luke 23:26,33–43; John 19:17–24
- Matthew 27:45–56: Mark 15:33–41; Luke 23:44–49; John xix:28–30
- Matthew 27:57–61: Marker 15:42–47; Luke 23:50–56; John nineteen:38–42
Structure [edit]
The New International Version (NIV) organises the fabric in this chapter as follows:
- Judas Hangs Himself (verses 1–10)
- Jesus Before Pilate (verses 11–26)
- The Soldiers Mock Jesus (verses 26-31)
- The Crucifixion of Jesus (verses 32–44)
- The Expiry of Jesus (verses 45–56)
- The Burial of Jesus (verses 57–61)
- The Guard at the Tomb (verses 62–66).[6]
Overview [edit]
During the morning after his arrest, the trial of Jesus earlier the Sanhedrin is concluded with plans to have Jesus executed (poetry 1), and he is taken to Pontius Pilate, the Roman governor (procurator) of Judea.[7] As Jesus was existence led away,[8] Judas Iscariot, who had betrayed Jesus, sees that his sometime teacher has been condemned,[9] and is overcome by remorse: in the words of the King James Version, he "repented himself". The word translated as "repented" (Greek: μεταμεληθεις, metamelētheis) is not the aforementioned as the word for repentance which John the Baptist and Jesus himself used in their ministry (Greek: μετανοειτε, metanoeite);[10] Arthur Carr, in the Cambridge Bible for Schools and Colleges notes that "it implies no change of centre or life, merely merely remorse or regret".[7]
Judas brings back the thirty pieces of silver which had been given to him by the priests of Judea equally recompense for identifying his primary to Caiaphas, throwing them down in the temple, and then leaves to commit suicide. Meanwhile, Jesus impresses Pilate, who is taken aback by Jesus' silent nobility at his questioning. Pilate begins to accost the crowd, and knowing (or "shrewdly suspecting")[1] that the main priests had handed Jesus over because they were jealous of his popularity, asks the oversupply to choose betwixt freeing a notorious prisoner known every bit Barabbas, or Jesus. The oversupply, persuaded by the principal priests and elders, answer passionately, repeating "Allow Him (Christ) be crucified!" Pilate, bewildered by this, asks the oversupply for a reason for their pick. Instead, they continue to call ever more loudly for the crucifixion of Jesus.
Pilate comes to run into that he cannot reason with the oversupply. His married woman has had a disturbing dream and asks him to have "nothing to do with that simply man".[xi] Instead, he tries to absolve himself of his responsibility in the instance, washing his hands in a basin and saying to the crowd: "I am innocent of the blood of this just Person. You see to information technology".[12] And so the Jews present at the trial have responsibility for the shedding of Jesus' blood. Pilate has Barabbas released, lets Jesus exist flogged and sends him off to be crucified.
Jesus is led away to the Praetorium of the Governor's Residence, where Pilate's guard and the praetorian guard mock him, giving him a crimson robe in place of his own clothes, a reed to hold every bit a sign of his "kingship" and a crown made of twisted thorns. The soldiers then supersede the robe with Jesus' ain wearing apparel and pb him to Golgotha (the "identify of a skull"); in Luke'due south Gospel this journey is recorded with "several particulars of what happened on the way to Golgotha, omitted in the other Gospels: the bully company of people and of women who followed Him; the touching accost of Jesus to the women; the terminal alert of the coming sorrows; the leading of two malefactors with Him".[13] [7] A man named Simon, from Cyrene, is compelled to carry Jesus' cross. At Golgotha he is offered wine mingled with gall, just does not drink it. The soldiers cast lots for his garments one time he is crucified. Those who passed him deride him, taunting him to come downward from the cross, saying "He trusts in God, let God evangelize him now".
At 3 o'clock Jesus cries "My God, why have you forsaken me?", and starts to give upwardly on his life. One passer-by offers Jesus some wine to potable but the group tell him "Wait, permit us see if Elijah comes to relieve him". They misunderstand Jesus' pleas, equally he is in tremendous physical pain. Jesus cries out over again, but somewhen dies.
Suddenly, "the crucifixion scene transforms into an explosion of triumph":[xiv] the veil of the Temple sanctuary is torn in two, rocks start to split, and an convulsion occurs (verse 51), and in that location follows, after Jesus' resurrection, a resurrection of the dead saints, who enter the holy city. This indicates how the earth has been shaken past the death of the Son of God. Centurions stare on at Jesus in atheism, as do other bystanders.
On the dark following Jesus' death, Joseph of Arimathea, a disciple of Jesus, asks for the body of Jesus. Pilate permits this, and Joseph, wrapping the body in a linen cloth, buries the body and rolls a rock against the entrance of the tomb, sealing it from looters and gravediggers.
Meanwhile, the priests and pharisees call up Jesus' remark that "Afterwards three days I volition rise".[15] The chapter concludes with Pilate authorising a detachment of troops to guard the tomb, in case the disciples come to remove the torso.
Assay [edit]
Matthew's crucifixion story has many parallels with Mark'southward crucifixion story. Nevertheless, Matthew follows a theme recurring throughout his gospel by providing deeper descriptions than Mark. Matthew's crucifixion scene runs for simply 16 verses from 27:35 to 27:51, the aforementioned number of verses every bit in the Gospel of Marking, only one more than the Gospel of Luke, and three more than than the Gospel of John. It is postulated that all writers wished to only recall the facts surrounding Jesus' death, rather than engage in theological reflection.[ citation needed ]
Mark 15:24, Luke 23:33, John 19:18, Matthew 27:35 all share a succinct summary of the crucifixion, in that they all say, "They crucified Him". Marker and John give an account of the time of Jesus' death ("The third hour" in Mark 15:25, and the "sixth 60 minutes" in John 19:14–fifteen), whereas Luke, and Matthew himself do not.
At that place are differences between the Gospels as to what the last words of Jesus were. Matthew 27:46 and Marking 15:34 declare that Jesus' last words were: "Why have you forsaken me"?, whereas his words in Luke 23:46 are "Father, into thy hands I commend my spirit", and in John xix:30, "It is finished".
Farther differences can be found in the Gospels as to whether Jesus carried his own cantankerous or not. In the Gospels of Matthew, Luke and Mark, Jesus receives aid from Simon of Cyrene, whereas in the Gospel of John, Jesus carries the cross by himself.
Parallelism [edit]
Dale Allison notes an obvious formal characteristic in Matthew 27:3-10, that is, a parallelism underlining the fulfillment between the scriptural quotation (cf. Zechariah 11:13) and the narrative:[16]
| the narrative | verse(south) | the quotation | poesy |
|---|---|---|---|
| 'taking' | 6 | 'they took' | 9 |
| 'thirty pieces of argent' | 3, v,6 | 'thirty pieces of argent' | ix |
| 'money' (Greek: time) | 6 | 'price' (timen) | 9 |
| 'the potter'southward field' | 7, 8 | 'the potter's field' | 10 |
Other resemblances between Matthew 27:51–55 and Matthew 28:ane-11 are also noted by Allison:[17]
| The Expiry of Jesus | The Resurrection of Jesus |
|---|---|
| An earthquake | An convulsion |
| Opening of tombs | Opening of tombs |
| A resurrection | A resurrection |
| The guards fearfulness | The guards fear |
| Witnesses to the events (the resurrected saints) go to the holy city | Witnesses to the events (the Jewish guards) go to the metropolis |
| At that place are women witnesses (including Mary Magdalene and another Mary) | There are women witnesses (Mary Magdalene and another Mary) |
See also [edit]
- Blood curse
- Christ carrying the cross
- Crown of thorns
- Crucifixion of Jesus
- Judas Iscariot
- Pontius Pilate
- Pilate's court
- Stephaton
- Related Bible parts: Judges 9, Psalm 22, Jeremiah 32, Zechariah 11, Mark 15, Luke 23, John xviii, John 19
References [edit]
- ^ a b Nicoll, Due west. R., Expositor's Greek Testament on Matthew 27, accessed 3 March 2017
- ^ List of manuscripts „Fortsetzung der Liste der Handschriften" Institut für Neutestamentliche Textforschung, Universität Münster. (PDF-file; 147 kB)
- ^ Thomas, J. David. The Oxyrhynchus Papyri LXIV (London: 1997), pp. 12–thirteen; "Liste Handschriften". Münster: Institute for New Testament Textual Inquiry. Retrieved 27 Baronial 2011.
- ^ a b Kirkpatrick 1901, p. 839.
- ^ a b c d Kirkpatrick 1901, p. 838.
- ^ Matthew 27:1–66
- ^ a b c Carr, A., Cambridge Bible for Schools and Colleges on Matthew 27, accessed two March 2017
- ^ Meyer, H. A. W., Meyer'south NT Commentary on Matthew 27, accessed nineteen Oct 2019
- ^ Matthew 27:3
- ^ Matthew 3:2: iv:17
- ^ Matthew 27:19: NKJV
- ^ Matthew 27:24: NKJV
- ^ Luke 23:27–32
- ^ Immaculate Conception Monastery - Jamaica, NY, The Passion in the Gospel of Matthew, accessed 26 March 2021
- ^ See Matthew 12:twoscore, the Sign of Jonah and Matthew sixteen:21, Jesus' private teaching to his disciples
- ^ Allison 2007, p. 882.
- ^ Allison 2007, p. 884.
Sources [edit]
- Allison, Dale C., Jr. (2007). "57. Matthew". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. pp. 844–886. ISBN978-0199277186 . Retrieved February 6, 2019.
- Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Vol. Book Four and 5: Psalms XC-CL. Cambridge: At the Academy Press. Retrieved February 28, 2019.
Farther reading [edit]
- Commentary on the Gospel of Matthew.
- Contradictions in the Gospel accounts of Jesus' crucifixion.
External links [edit]
- Matthew 27 King James Bible - Wikisource
- English language Translation with Parallel Latin Vulgate
- Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
- Multiple bible versions at Bible Gateway (NKJV, NIV, NRSV etc.)
Source: https://en.wikipedia.org/wiki/Matthew_27
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