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Matthew 27:27-44
New English Translation

27 Then the governor’s soldiers took Jesus into the governor’s residence[a] and gathered the whole cohort[b] around him. 28 They[c] stripped him and put a scarlet robe[d] around him, 29 and after braiding[e] a crown of thorns,[f] they put it on his head. They[g] put a staff[h] in his right hand, and kneeling down before him, they mocked him:[i] “Hail, king of the Jews!”[j] 30 They[k] spat on him and took the staff[l] and struck him repeatedly[m] on the head. 31 When[n] they had mocked him, they stripped him of the robe and put his own clothes back on him. Then[o] they led him away to crucify him.

The Crucifixion

32 As[p] they were going out, they found a man from Cyrene named Simon, whom they forced[q] to carry his cross.[r] 33 They[s] came to a place called Golgotha[t] (which means “Place of the Skull”)[u] 34 and offered Jesus[v] wine mixed with gall to drink.[w] But after tasting it, he would not drink it. 35 When[x] they had crucified[y] him, they divided his clothes by throwing dice.[z] 36 Then they sat down and kept guard over him there. 37 Above[aa] his head they put the charge against him,[ab] which read:[ac] “This is Jesus, the king of the Jews.” 38 Then two outlaws were crucified with him, one on his right and one on his left. 39 Those[ad] who passed by defamed him, shaking their heads 40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself![ae] If you are God’s Son, come down[af] from the cross!” 41 In[ag] the same way even the chief priests—together with the experts in the law[ah] and elders[ai]—were mocking him:[aj] 42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down[ak] now from the cross, we will believe in him! 43 He trusts in God—let God, if he wants to, deliver him now[al] because he said, ‘I am God’s Son’!” 44 The[am] robbers who were crucified with him also spoke abusively to him.[an]

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Notas al pie

  1. 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.
  2. Matthew 27:27 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
  3. Matthew 27:28 tn Here καί (kai) has not been translated.
  4. 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.
  5. Matthew 27:29 tn Or “weaving.”
  6. 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.
  7. Matthew 27:29 tn Here καί (kai) has not been translated.
  8. Matthew 27:29 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
  9. Matthew 27:29 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
  10. 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!”).
  11. Matthew 27:30 tn Here καί (kai) has not been translated.
  12. Matthew 27:30 tn Or “the reed.”
  13. Matthew 27:30 tn The verb here has been translated as an iterative imperfect.
  14. Matthew 27:31 tn Here καί (kai) has not been translated.
  15. Matthew 27:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  16. Matthew 27:32 tn Here δέ (de) has not been translated.
  17. Matthew 27:32 tn Or “conscripted”; or “pressed into service.”
  18. 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.
  19. Matthew 27:33 tn Here καί (kai) has not been translated.
  20. Matthew 27:33 tn This is an Aramaic name; see John 19:17.
  21. 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).
  22. Matthew 27:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  23. 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.
  24. Matthew 27:35 tn Here δέ (de) has not been translated.
  25. Matthew 27:35 sn See the note on crucified in 20:19.
  26. 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.
  27. Matthew 27:37 tn Here καί (kai) has not been translated.
  28. 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.
  29. Matthew 27:37 tn Grk “was written.”
  30. Matthew 27:39 tn Here δέ (de) has not been translated.
  31. 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.
  32. 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 ƒ1,13 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.
  33. Matthew 27:41 tn Here καί (kai) has not been translated.
  34. Matthew 27:41 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
  35. Matthew 27:41 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
  36. Matthew 27:41 tn Grk “Mocking him, the chief priests…said.”
  37. 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.
  38. Matthew 27:43 sn An allusion to Ps 22:8.
  39. Matthew 27:44 tn Here δέ (de) has not been translated.
  40. 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).
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Luke 23:39-43
New English Translation

39 One of the criminals who was hanging there railed at him, saying, “Aren’t[a] you the Christ?[b] Save yourself and us!” 40 But the other rebuked him, saying,[c] “Don’t[d] you fear God, since you are under the same sentence of condemnation?[e] 41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing[f] wrong.” 42 Then[g] he said, “Jesus, remember me[h] when you come in[i] your kingdom.” 43 And Jesus[j] said to him, “I tell you the truth,[k] today[l] you will be with me in paradise.”[m]

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Notas al pie

  1. Luke 23:39 tc Most mss (A C3 W Θ Ψ ƒ1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P75 א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading. sn The question in Greek expects a positive reply and is also phrased with irony.
  2. Luke 23:39 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  3. Luke 23:40 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
  4. Luke 23:40 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke—“You should fear God and not speak!”
  5. Luke 23:40 tn The words “of condemnation” are not in the Greek text, but are implied.
  6. Luke 23:41 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
  7. Luke 23:42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  8. Luke 23:42 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
  9. Luke 23:42 tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom”—with εἰς τὴν βασιλείαν (eis tēn basileian), read by P75 B L—is a reference to his entering into God’s presence at the right hand. “In your kingdom”—with ἐν τῇ βασιλείᾳ (en tē basileia), read by א A C*,2 W Θ Ψ 070 ƒ1,13 33 M lat sy—looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.
  10. Luke 23:43 tn Grk “he.”
  11. Luke 23:43 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  12. Luke 23:43 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
  13. Luke 23:43 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
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John 19:25-27
New English Translation

25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.[a] 26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman,[b] look, here is your son!” 27 He then said to his disciple, “Look, here is your mother!” From that very time[c] the disciple took her into his own home.

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Notas al pie

  1. John 19:25 sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
  2. John 19:26 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
  3. John 19:27 tn Grk “from that very hour.”
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