The Crucifixion and Mockery
Matthew 27:32-44
Matt.27.32 - Details
Original Text
Morphology
- Εξερχομενοι: VERB,pres,act,part,nom,pl,m
- δε: CONJ
- ευρον: VERB,aor,act,ind,3,pl
- ανθρωπον: NOUN,acc,sg,m
- Κυρηναιον: NOUN,acc,sg,m
- ονοματι: NOUN,dat,sg,n
- Σιμωνα·τουτον: NOUN,acc,sg,m+PRON,acc,sg,m
- ηγγαρευσαν: VERB,aor,act,ind,3,pl
- ινα: CONJ
- αρη: VERB,aor,act,sub,3,sg
- τον: ART,acc,sg,m
- σταυρον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,3,m
Parallels
- Mark 15:21 (verbal): Nearly identical account: a man named Simon of Cyrene is compelled to carry Jesus' cross; Mark supplies the same basic detail and verb (ἠγγαρεύσαντο).
- Luke 23:26 (verbal): Parallel narrative: Luke also records Simon of Cyrene being forced to carry the cross and adds the personal detail that he was the father of Alexander and Rufus.
- Matthew 16:24 (thematic): Jesus' earlier teaching that disciples must 'take up their cross' (ἀράσασθαι τὸν σταυρόν) creates a thematic link between voluntary discipleship and the reality of Jesus' own cross-bearing.
- Isaiah 53:4-5 (thematic): The Suffering Servant passage portrays one who bears suffering and infirmities for others; Christians read this as a theological precedent for Christ bearing the burden of sin and suffering on the cross.
Alternative generated candidates
- As they went out, they met a man of Cyrene named Simon; they compelled him to carry his cross.
- As they went out, they found a man of Cyrene named Simon; they forced him to carry his cross.
Matt.27.33 - Details
Original Text
Morphology
- Και: CONJ
- ελθοντες: PART,aor,act,nom,pl,m
- εις: PREP
- τοπον: NOUN,acc,sg,m
- λεγομενον: VERB,pres,pass,part,acc,sg,n
- Γολγοθα: NOUN,acc,sg,f
- ο: ART,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- Κρανιου: NOUN,gen,sg,n
- Τοπος: NOUN,nom,sg,m
- λεγομενος: VERB,pres,pass,ptc,nom,m,sg
Parallels
- Mark 15:22 (verbal): Mark records the same scene with the same place-name—'Golgotha, which is called The place of a skull'—a near-verbatim parallel to Matthew's wording.
- Luke 23:33 (verbal): Luke likewise places the crucifixion at the location called (in Latin) Calvary/Greek Golgotha and states that there they crucified him, paralleling Matthew's identification of the site.
- John 19:17–18 (verbal): John describes Jesus bearing his cross to 'the place called the place of a skull (Golgotha)' and being crucified there, providing an independent Johannine account that parallels Matthew's location remark.
- Hebrews 13:12–13 (thematic): Hebrews speaks of Jesus suffering 'outside the gate' so that the people might be sanctified by his blood and urges believers to 'go out to him'—theologically linked to Golgotha as the public, outside-Jerusalem place of crucifixion and the locus of atoning sacrifice.
Alternative generated candidates
- And they came to a place called Golgotha — that is, Place of a Skull.
- And when they came to a place called Golgotha— which is called the Place of a Skull—
Matt.27.34 - Details
Original Text
Morphology
- εδωκαν: VERB,aor,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- πιειν: VERB,pres,act,inf
- οινον: NOUN,acc,sg,m
- μετα: PREP
- χολης: NOUN,gen,sg,f
- μεμιγμενον·και: PART,perf,pass,acc,m,sg
- γευσαμενος: PART,aor,mid,nom,m,sg
- ουκ: PART
- ηθελησεν: VERB,aor,act,ind,3,sg
- πιειν: VERB,pres,act,inf
Parallels
- Mark 15:23 (verbal): Very close verbal parallel—Jesus is offered wine mixed with myrrh (or gall) and he refuses it, mirroring Matthew's wording.
- Luke 23:36 (verbal): Soldiers mock Jesus and offer him vinegar/sour wine—same act of offering a drink during the crucifixion scene.
- John 19:29 (structural): A sponge soaked in sour wine (vinegar) is given to Jesus on a hyssop branch near his death—related element in the Passion narrative.
- Psalm 69:21 (allusion): Prophetic precursor: 'They gave me poison for food, and for my thirst they gave me sour wine'—Matthew's report echoes this passage as fulfillment/allusion.
Alternative generated candidates
- They offered him wine to drink, mixed with gall; but when he tasted it, he refused to drink.
- they offered him wine mixed with gall to drink; but when he tasted it, he refused to drink.
Matt.27.35 - Details
Original Text
Morphology
- σταυρωσαντες: VERB,aor,act,part,nom,pl,m
- δε: CONJ
- αυτον: PRON,acc,sg,m,3
- διεμερισαντο: VERB,aor,mid,ind,3,pl
- τα: ART,nom,pl,neut
- ιματια: NOUN,nom,pl,n
- αυτου: PRON,gen,sg,3,m
- βαλλοντες: VERB,pres,act,part,nom,pl,m
- κληρον: NOUN,acc,sg,m
Parallels
- Mark 15:24 (verbal): Synoptic parallel — Mark records the same action: after crucifying Jesus the soldiers divided his garments and cast lots, using nearly identical wording.
- John 19:23-24 (verbal): Johannine parallel — the soldiers strip Jesus and cast lots for his tunic; John explicitly notes the casting of lots and links the episode to the fulfillment of Scripture.
- Psalm 22:18 (Heb. 22:19) (quotation): Old Testament source quoted/fulfilled — the verse reads, 'They divide my garments among them, and for my clothing they cast lots,' which Matthew (and John) treat as prophetically fulfilled in the crucifixion.
Alternative generated candidates
- Then they crucified him and divided his garments among them by casting lots.
- Then they crucified him and divided his garments among them by casting lots.
Matt.27.36 - Details
Original Text
Morphology
- και: CONJ
- καθημενοι: VERB,pres,mid/pass,ptcp,nom,pl,m
- ετηρουν: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m,3
- εκει: ADV
Parallels
- Mark 15:24 (verbal): Mark places soldiers at the scene of the crucifixion who divide Jesus' garments and remain at the cross—paralleling Matthew’s detail that the soldiers sat and kept watch over him.
- John 19:23-24 (verbal): John describes the Roman soldiers dividing Jesus’ garments and casting lots while remaining at the cross, a close verbal parallel to Matthew’s depiction of the soldiers’ presence and watch.
- Luke 23:35 (thematic): Luke says the people stood and watched Jesus on the cross; thematically this corresponds to Matthew’s image of onlookers/soldiers sitting and keeping watch.
- Psalm 22:18 (allusion): The verse about dividing garments and casting lots (Psalm 22:18) is an Old Testament background frequently cited as fulfilled in the crucifixion scene, providing theological context for the soldiers’ actions and presence.
Alternative generated candidates
- And they sat down there and kept watch over him.
- And they sat down and kept watch over him there.
Matt.27.37 - Details
Original Text
Morphology
- και: CONJ
- επεθηκαν: VERB,aor,act,ind,3,pl
- επανω: PREP
- της: ART,gen,sg,f
- κεφαλης: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,3,m
- την: ART,acc,sg,f
- αιτιαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,3,m
- γεγραμμενην·Ουτος: PART,perf,pas,acc,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
Parallels
- Mark 15:26 (verbal): Mark records essentially the same inscription placed over Jesus: a title identifying him as 'the King of the Jews' (close verbal parallel to Matthew).
- Luke 23:38 (verbal): Luke likewise preserves the superscription 'This is the King of the Jews,' echoing Matthew's wording and placement above Jesus' head.
- John 19:19-22 (structural): John gives a fuller account of Pilate's inscription ('Jesus of Nazareth, King of the Jews'), the multilingual posting and the Jewish leaders' objection, culminating in Pilate's, 'What I have written I have written.'
- Psalm 2:2 (thematic): Psalm 2 presents the motif of earthly rulers opposing God's anointed king; the language and theme undergird New Testament portrayals of Jesus' rejected kingship (cf. Acts 4).
Alternative generated candidates
- Above his head they put the charge against him written: THIS IS JESUS, THE KING OF THE JEWS.
- Above his head they put the charge against him, which read: THIS IS JESUS, THE KING OF THE JEWS.
Matt.27.38 - Details
Original Text
Morphology
- Τοτε: ADV
- σταυρουνται: VERB,aor,pass,ind,3,pl
- συν: PREP
- αυτω: PRON,dat,sg,m
- δυο: NUM,card
- λησται: NOUN,nom,pl,m
- εις: PREP
- εκ: PREP
- δεξιων: NOUN,gen,pl,m
- και: CONJ
- εις: PREP
- εξ: PREP
- ευωνυμων: NOUN,gen,pl,m
Parallels
- Mark 15:27 (verbal): Mark records that two criminals were crucified with Jesus, one on his right and one on his left, closely matching Matthew's wording.
- Luke 23:33 (verbal): Luke likewise places two malefactors at Jesus' crucifixion, one on each side, providing a parallel Synoptic account.
- John 19:18 (verbal): John states that Jesus was crucified with two others, one on either side, reaffirming the detail found in the Synoptics.
- Luke 22:37 (quotation): Jesus cites Scripture that he will be 'numbered with the transgressors,' directly linking his impending death to being crucified alongside criminals.
- Isaiah 53:12 (allusion): The prophecy that the servant was 'numbered with the transgressors' provides the Old Testament background and theological framing for Jesus' crucifixion with thieves.
Alternative generated candidates
- At the same time two criminals were crucified with him, one on his right and one on his left.
- At the same time two robbers were crucified with him, one on his right and one on his left.
Matt.27.39 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- παραπορευομενοι: VERB,pres,mid,part,nom,pl,m
- εβλασφημουν: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m,3
- κινουντες: VERB,pres,act,part,nom,pl,m
- τας: ART,acc,pl,f
- κεφαλας: NOUN,acc,pl,f
- αυτων: PRON,gen,pl,3
Parallels
- Mark 15:29 (verbal): Near-verbatim parallel: Mark likewise reports passersby deriding Jesus and wagging/shaking their heads, matching Matthew's wording and scene.
- Luke 23:35 (thematic): Luke describes the crowd and rulers mocking Jesus at the cross ('He saved others; let him save himself'), capturing the same taunting attitude though with different verbal details.
- Psalm 22:7-8 (allusion): The Psalmist speaks of mockers shaking their heads and taunting the sufferer—an Old Testament scene that the Gospel crucifixion narratives evoke and that Matthew echoes thematically.
- John 19:2-3 (thematic): John depicts soldiers mocking and abusing Jesus (crown of thorns, derision), a related instance of ridicule directed at Jesus though performed by different agents than the passersby in Matthew.
Alternative generated candidates
- Those who passed by derided him, shaking their heads and saying,
- Those who passed by hurled insults at him, shaking their heads and saying,
Matt.27.40 - Details
Original Text
Morphology
- και: CONJ
- λεγοντες·Ο: VERB,pres,act,part,nom,pl,m
- καταλυων: VERB,pres,act,part,nom,sg,m
- τον: ART,acc,sg,m
- ναον: NOUN,acc,sg,m
- και: CONJ
- εν: PREP
- τρισιν: NUM,dat,pl
- ημεραις: NOUN,dat,pl,f
- οικοδομων: VERB,pres,act,part,nom,sg,m
- σωσον: VERB,aor,act,imp,2,sg
- σεαυτον·ει: PRON,acc,sg,m
- υιος: NOUN,nom,sg,m
- ει: COND
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- καταβηθι: VERB,aor,act,imp,2,sg
- απο: PREP
- του: ART,gen,sg,n
- σταυρου: NOUN,gen,sg,m
Parallels
- Mark 15:29-30 (verbal): Near-verbatim parallel: bystanders mock Jesus with the same taunt about destroying/rebuilding the temple in three days and tell him to save himself and come down from the cross.
- Luke 23:35-37 (thematic): Similar scene of mockery by rulers/soldiers: they challenge Jesus to save himself if he is the Messiah (Christ/Chosen One), echoing the taunting demand to come down from the cross.
- Matthew 4:6 (verbal): Echo of the temptation scene where Satan tells Jesus, 'If you are the Son of God, throw yourself down' — the same conditional challenge to prove sonship appears in the taunt from the cross.
- Psalm 22:7-8 (allusion): Proto-messianic lament in which onlookers mock the sufferer ('He trusts in the LORD; let the LORD deliver him') — the Gospel mocked taunt reflects and fulfills this psalmic motif of derision at the righteous sufferer.
Alternative generated candidates
- “You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.”
- “You who destroyed the temple and in three days rebuilt it, save yourself! If you are the Son of God, come down from the cross.”
Matt.27.41 - Details
Original Text
Morphology
- ομοιως: ADV
- και: CONJ
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- εμπαιζοντες: VERB,pres,act,part,nom,pl,m
- μετα: PREP
- των: ART,gen,pl,m
- γραμματεων: NOUN,gen,pl,m
- και: CONJ
- πρεσβυτερων: NOUN,gen,pl,m
- ελεγον·: VERB,impf,act,ind,3,pl
Parallels
- Mark 15:31 (verbal): Parallel Synoptic account of the crucifixion with nearly identical wording and the same participants (chief priests, scribes, elders) mocking Jesus.
- Luke 23:35 (thematic): Rulers (the leaders) mock Jesus on the cross, taunting him to save himself if he is the Christ—same theme of religious authorities deriding him.
- Matt.27:39 (structural): Immediate Matthean parallel earlier in the scene where bystanders pass by and jeer at Jesus; shows the broader chorus of mockery surrounding the crucifixion.
- Psalm 22:7-8 (allusion): Prophetic language echoed in the Gospel mockery—Psalm 22 speaks of onlookers mocking ('All who see me mock me' / 'He trusts in the Lord; let him deliver him'), which the evangelists apply to the crucifixion taunts.
- John 19:2-3 (thematic): John describes soldiers mocking Jesus (crown of thorns, 'Hail, King of the Jews'), another strand of ridicule at the crucifixion that parallels the hostile treatment by Jewish and Roman agents.
Alternative generated candidates
- Likewise the chief priests, with the scribes and elders, mocked him and said,
- So also the chief priests, with the scribes and elders, mocked him, saying,
Matt.27.42 - Details
Original Text
Morphology
- Αλλους: ADJ,acc,pl,m
- εσωσεν: VERB,aor,act,ind,3,sg
- εαυτον: PRON,acc,sg,m
- ου: PART
- δυναται: VERB,pres,mp,ind,3,sg
- σωσαι·βασιλευς: VERB,aor,act,inf+NOUN,nom,sg,m
- Ισραηλ: PROPN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- καταβατω: VERB,pres,act,imp,3,sg
- νυν: ADV
- απο: PREP
- του: ART,gen,sg,n
- σταυρου: NOUN,gen,sg,m
- και: CONJ
- πιστευσομεν: VERB,fut,act,ind,1,pl
- επ᾽αυτον: PREP+PRON,acc,sg,m
Parallels
- Mark 15:31 (verbal): Near-verbatim parallel in Mark’s passion narrative: bystanders mock with the same claim ‘He saved others; himself he cannot save,’ echoing the taunt and its challenge to come down from the cross.
- Luke 23:35 (verbal): Luke records a comparable taunt by the rulers: ‘He saved others; let him save himself, if he is the Christ of God,’ a close verbal and thematic parallel framing the mockery of Jesus’ identity.
- Psalm 22:7-8 (22:8-9 LXX) (allusion): The mocking demand ‘let him deliver him’ in Psalm 22 is echoed by the taunt ‘let him save himself,’ a prophetic source early Christians linked to the crowd’s derision at the crucifixion.
- Matt.27:39-40 (structural): Immediate parallel within Matthew’s passion scene: passersby taunt Jesus to save himself and come down (if he is the Son of God), forming the same cluster of derision that includes verse 27:42.
Alternative generated candidates
- “He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe him.”
- “He saved others; he cannot save himself. He is the King of Israel; let him now come down from the cross, and we will believe him.”
Matt.27.43 - Details
Original Text
Morphology
- πεποιθεν: VERB,perf,act,ind,3,sg
- επι: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- ρυσασθω: VERB,aor,mid,imp,3,sg
- νυν: ADV
- ει: COND
- θελει: VERB,pres,act,ind,3,sg
- αυτον·ειπεν: PRON,acc,sg,m+VERB,aor,act,ind,3,sg
- γαρ: CONJ
- οτι: CONJ
- Θεου: NOUN,gen,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- υιος: NOUN,nom,sg,m
Parallels
- Psalm 22:8 (verbal): The mockery echoes Psalm 22:7–8 (Heb. 22:8): 'He trusted in the LORD; let him deliver him,' a prophetic taunt that the Gospel crucifixion scene consciously recalls.
- Luke 23:35 (thematic): Luke records similar jeers at the crucifixion—'He saved others; let him save himself, if he is the Christ of God'—reflecting the same ridicule of Jesus' claim and trust in God.
- Mark 15:31 (thematic): Mark shows bystanders and rulers mocking Jesus with taunts like 'He saved others; himself he cannot save,' parallel in content and tone to Matthew's mockery.
- Matthew 27:41–42 (verbal): Immediate context in Matthew contains closely related taunts ('He saved others; he cannot save himself; he is the King of Israel—let him come down now'), forming a contiguous cluster of mockery that includes v.43.
Alternative generated candidates
- “He trusted in God; let God deliver him now, if God is pleased with him — for he said, ‘I am the Son of God.’”
- “He trusts in God; let God deliver him now, if he desires him; for he said, ‘I am the Son of God.’”
Matt.27.44 - Details
Original Text
Morphology
- το: ART,nom,sg,n
- δ᾽αυτο: PRON,acc,sg,neut
- και: CONJ
- οι: ART,nom,pl,m
- λησται: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- συσταυρωθεντες: PART,aor,pass,nom,pl,masc
- συν: PREP
- αυτω: PRON,dat,sg,m
- ωνειδιζον: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m,3
Parallels
- Mark 15:32 (verbal): Mark uses nearly identical language: the robbers crucified with Jesus also reviled/blasphemed him (direct verbal parallel).
- Mark 15:27 (structural): Describes that two robbers were crucified with Jesus, providing the immediate narrative context for their taunting (scene-setting parallel).
- Luke 23:39-43 (thematic): Luke records a divergent but related tradition: one criminal mocks Jesus while the other defends him and receives Jesus' promise—shows variation on the robbers' responses.
- Isaiah 53:12 (allusion): Isaiah speaks of the servant being 'numbered with the transgressors,' an Old Testament motif often applied to Jesus being crucified with criminals.
- Psalm 22:7-8 (thematic): The psalm depicts mockery of the suffering one ('all who see me mock me'), a theme echoed in Gospel descriptions of those who taunted Jesus on the cross.
Alternative generated candidates
- In the same way the criminals who were crucified with him also reviled him.
- And the robbers who were crucified with him also insulted him in the same way.
As they went out, they found a man of Cyrene named Simon; they compelled him to carry his cross. And when they came to a place called Golgotha, which means Place of the Skull,
they gave him wine to drink mixed with gall; and when he tasted it, he would not drink.
When they had crucified him, they divided his garments among them by casting lots.
Then they sat down and kept watch over him there. And above his head they put the charge against him written: 'This is Jesus, the King of the Jews.'
Then two robbers were crucified with him, one on his right and one on his left. And those who passed by derided him, shaking their heads
and saying, 'You who would destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.'
Likewise the chief priests, with the scribes and elders, mocked him,
saying, 'He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe him.'
They added, 'He trusts in God; let God deliver him now, if he delights in him; for he has said that he is the Son of God.' And the robbers who were crucified with him also reviled him in the same way.