The Death of Jesus
Matthew 27:45-56
Matt.27.45 - Details
Original Text
Morphology
- Απο: PREP
- δε: CONJ
- εκτης: ADJ,gen,sg,f
- ωρας: NOUN,gen,sg,f
- σκοτος: NOUN,acc,sg,n
- εγενετο: VERB,aor,mid,ind,3,sg
- επι: PREP
- πασαν: ADJ,acc,sg,f
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- εως: CONJ
- ωρας: NOUN,gen,sg,f
- ενατης: ADJ,gen,sg,f
Parallels
- Mark 15:33 (verbal): Reports the same phenomenon—darkness from the sixth to the ninth hour—using nearly identical wording; a close synoptic parallel to Matthew's account.
- Luke 23:44-45 (verbal): Gives the same temporal frame (sixth to ninth hour) for the darkness and connects it with the rending of the temple curtain, linking the cosmic sign to cultic/theological significance.
- Amos 8:9 (allusion): Prophetic imagery of the sun going down at noon and darkening the earth echoes the motif of sudden daytime darkness as a divine sign, suggesting a scriptural background for the Gospel report.
- Joel 2:31 (thematic): Speaks of the sun turning to darkness before the day of the Lord—a tradition of cosmic portents associated with divine judgment and eschatological significance that undergirds Gospel accounts of darkness at Jesus' death.
Alternative generated candidates
- And from the sixth hour there was darkness over all the land until the ninth hour.
- From the sixth hour to the ninth hour there was darkness over the whole land.
Matt.27.46 - Details
Original Text
Morphology
- περι: PREP
- δε: CONJ
- την: ART,acc,sg,f
- ενατην: NOUN,acc,sg,f
- ωραν: NOUN,acc,sg,f
- ανεβοησεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- φωνη: NOUN,nom,sg,f
- μεγαλη: ADJ,voc,sg,f
- λεγων·Ηλι: VERB,pres,act,part,nom,sg,m
- ηλι: NOUN,voc,sg,m
- λεμα: ADV
- σαβαχθανι: INTJ
- τουτ᾽εστιν·Θεε: VERB,pres,act,ind,3,sg
- μου: PRON,gen,sg,1
- θεε: NOUN,voc,sg,m
- μου: PRON,gen,sg,1
- ινατι: ADV
- με: PRON,acc,sg,1
- εγκατελιπες: VERB,aor,act,ind,2,sg
Parallels
- Psalm 22:1 (quotation): Verbal quotation: Jesus cites the opening line of Psalm 22 (“My God, my God, why have you forsaken me?”), invoking the lament and its messianic suffering context.
- Mark 15:34 (verbal): Gospel parallel: Mark records the same Aramaic cry (Eloi, Eloi, lama sabachthani?) with the same translation, placing the utterance at Jesus’ crucifixion.
- Psalm 22:16-18 (allusion): Thematic allusion: the surrounding lines of Psalm 22 (pierced hands/feet, casting lots for garments) extend the Psalm’s suffering motifs that Matthew evokes by quoting v.1.
- Luke 23:46 (structural): Contrast/structural parallel: Luke records a different final sequence of words from the cross (entrusting spirit to the Father), highlighting a different theological emphasis compared with Matthew’s Psalm-quotation and sense of dereliction.
Alternative generated candidates
- About the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, my God, why have you forsaken me?"
- About the ninth hour Jesus cried out with a loud voice, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?"
Matt.27.47 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- των: ART,gen,pl,m
- εκει: ADV
- εστηκοτων: PART,perf,act,gen,pl,masc
- ακουσαντες: VERB,aor,act,part,nom,pl,m
- ελεγον: VERB,impf,act,ind,3,pl
- οτι: CONJ
- Ηλιαν: NOUN,acc,sg,m
- φωνει: VERB,pres,act,ind,3,sg
- ουτος: PRO,nom,sg,m
Parallels
- Mark 15:35-36 (verbal): Mark records the same bystanders' remark that 'he is calling Elijah' and adds the related suggestion to see whether Elijah will come to take him down.
- Matthew 27:46 (structural): Jesus' audible cry ('Eli, Eli…') immediately precedes v.47 and is the utterance that the crowd misinterprets as a call for Elijah.
- Matthew 27:49 (verbal): A parallel Matthean comment: others say, 'Let us see whether Elijah will come to save him,' expanding the bystanders' reaction to Jesus' cry.
- Malachi 4:5 (3:23 LXX/MT) (allusion): The prophecy that Elijah will return before the great day of the Lord underlies Jewish expectation and helps explain why listeners might expect Elijah to appear.
- Mark 9:11-13 (thematic): Jesus' discussion of Elijah's coming (and the identification of John the Baptist as his forerunner) highlights the background expectation of an Elijah figure at decisive moments, linking to the crowd's reaction.
Alternative generated candidates
- And when some of those standing there heard it, they said, "This man is calling Elijah."
- When some of those standing there heard it, they said, "This man is calling for Elijah."
Matt.27.48 - Details
Original Text
Morphology
- και: CONJ
- ευθεως: ADV
- δραμων: VERB,aor,act,ptc,nom,sg,m
- εις: PREP
- εξ: PREP
- αυτων: PRON,gen,pl,3
- και: CONJ
- λαβων: VERB,aor,act,ptcp,nom,sg,m
- σπογγον: NOUN,acc,sg,m
- πλησας: VERB,aor,act,ptc,nom,sg,m
- τε: PART
- οξους: NOUN,gen,sg,n
- και: CONJ
- περιθεις: VERB,aor,act,ptc,nom,sg,m
- καλαμω: NOUN,dat,sg,m
- εποτιζεν: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m,3
Parallels
- Mark 15:36 (verbal): Near‑identical narrative: someone runs, fills a sponge with vinegar (oxos), puts it on a reed and gives it to Jesus to drink.
- John 19:29 (verbal): Similar detail: a sponge filled with sour wine/vinegar is put to Jesus’ mouth (John adds ‘hyssop’ instead of ‘reed’).
- Luke 23:36 (thematic): Soldiers mock Jesus and offer him sour wine/vinegar—same act of giving sour wine during the crucifixion scene.
- Psalm 69:21 (68:22 LXX) (allusion): OT prophetic background: 'They gave me also gall for my food; and in my thirst they gave me vinegar to drink'—seen as fulfilled in the crucifixion accounts.
- Matt 27:34 (structural): Internal Matthean parallel in the same passion scene: Jesus is offered wine mixed with gall/bitterness earlier in the chapter (he tastes but does not drink).
Alternative generated candidates
- Immediately one of them ran and took a sponge, filled it with sour wine, put it on a reed, and gave it to him to drink.
- Immediately one of them ran and took a sponge, filled it with sour wine, put it on a reed, and gave him a drink.
Matt.27.49 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- λοιποι: ADJ,nom,pl,m
- ελεγον·Αφες: VERB,impf,act,ind,3,pl
- ιδωμεν: VERB,aor,act,subj,1,pl
- ει: COND
- ερχεται: VERB,pres,mid,ind,3,sg
- Ηλιας: NOUN,nom,sg,m
- σωσων: PART,fut,act,nom,sg,m
- αυτον: PRON,acc,sg,m,3
Parallels
- Mark 15:35-36 (verbal): Direct parallel in Mark's Passion narrative: bystanders mock Jesus and say, in essentially the same words, 'Let us see whether Elijah will come to take him down.'
- Matt.27:47 (structural): Variant/duplicate reading within Matthew's own Passion account: another manuscript tradition places the same taunt about Elijah slightly earlier (some witnesses read this line at v.47).
- Malachi 4:5 (allusion): Prophecy that Elijah will be sent before the day of the LORD; the mockers invoke popular expectation of Elijah's return as though he might come to rescue Jesus.
- Psalm 22:8 (LXX/Ps.22:8 MT) (quotation): The broader scene of mockery echoes Psalm 22, where taunting lines ('He trusts in the LORD; let the LORD deliver him') are cited by Jesus' mockers in the Passion and provide the scriptural backdrop for their derision, of which the Elijah taunt is a part.
Alternative generated candidates
- But the rest said, "Hold—let us see whether Elijah will come to save him."
- The rest said, "Leave him alone; let us see whether Elijah will come to save him."
Matt.27.50 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- παλιν: ADV
- κραξας: VERB,aor,act,part,masc,nom,sg
- φωνη: NOUN,nom,sg,f
- μεγαλη: ADJ,voc,sg,f
- αφηκεν: VERB,aor,act,ind,3,sg
- το: ART,nom,sg,n
- πνευμα: NOUN,nom,sg,n
Parallels
- Mark 15:37 (verbal): Mark records the same detail: 'Jesus gave a loud cry and breathed his last'—a near-verbatim synoptic parallel to Matthew's statement about Jesus crying out and giving up his spirit.
- Luke 23:46 (verbal): Luke frames Jesus' last words as an entrusting of his spirit to the Father ('Father, into your hands I commit my spirit') and then records that he 'breathed his last,' paralleling Matthew's note that he yielded up his spirit.
- John 19:30 (structural): John emphasizes the moment of death with Jesus' loud cry and the declaration 'It is finished,' after which he 'bowed his head and gave up his spirit'—a theologically shaped Johannine parallel to Matthew's portrayal of Jesus' final cry and the giving up of his spirit.
- Psalm 31:5 (quotation): 'Into your hand I commit my spirit' (LXX/MT) is the Psalm quoted by Luke as Jesus' dying entrustment; it provides the Old Testament resonance behind the New Testament descriptions of Jesus' surrendering his spirit.
- Acts 7:59 (allusion): When Stephen is stoned he prays 'Lord Jesus, receive my spirit,' echoing the theme of entrusting the spirit at death and reflecting early Christian interpretation of Jesus' own yielding up of his spirit.
Alternative generated candidates
- And Jesus cried out again with a loud voice and gave up his spirit.
- Jesus cried out again with a loud voice and gave up his spirit.
Matt.27.51 - Details
Original Text
Morphology
- και: CONJ
- ιδου: INTJ
- το: ART,nom,sg,n
- καταπετασμα: NOUN,nom,sg,n
- του: ART,gen,sg,n
- ναου: NOUN,gen,sg,m
- εσχισθη: VERB,aor,pass,ind,3,sg
- απ᾽ανωθεν: ADV
- εως: CONJ
- κατω: ADV
- εις: PREP
- δυο: NUM,card
- και: CONJ
- η: ART,nom,sg,f
- γη: NOUN,nom,sg,f
- εσεισθη: VERB,aor,pass,ind,3,sg
- και: CONJ
- αι: ART,nom,pl,f
- πετραι: NOUN,nom,pl,f
- εσχισθησαν: VERB,aor,pass,ind,3,pl
Parallels
- Mark 15:38 (verbal): Synoptic parallel: Mark records the temple curtain torn in two (same wording and context at Jesus' death).
- Luke 23:45 (verbal): Luke likewise reports the tearing of the temple curtain (linked with the darkness over the land), a close parallel to Matthew's account.
- Hebrews 10:19-20 (allusion): The writer of Hebrews treats the torn curtain theologically as open access to God through Jesus ('through the curtain, that is, his flesh'), alluding to Matthew's imagery.
- Matthew 28:2 (thematic): Another Matthean earthquake (at the resurrection) uses seismic imagery to mark divine intervention in Jesus' vindication—echoing the earthquake and broken rocks at his death.
- Exodus 19:18 (thematic): Theophanic precedent: God's descent on Sinai is accompanied by earth-shaking, paralleling Matthew's use of earthquake language to signal God's powerful presence/action.
Alternative generated candidates
- And behold, the curtain of the temple was torn in two from top to bottom; and the earth shook, and the rocks were split.
- And behold, the curtain of the temple was torn in two from top to bottom; the earth shook, and the rocks were split.
Matt.27.52 - Details
Original Text
Morphology
- και: CONJ
- τα: ART,nom,pl,neut
- μνημεια: NOUN,acc,pl,n
- ανεωχθησαν: VERB,aor,pass,ind,3,pl
- και: CONJ
- πολλα: ADJ,acc,pl,n
- σωματα: NOUN,nom,pl,n
- των: ART,gen,pl,m
- κεκοιμημενων: PART,perf,pass,gen,pl,m
- αγιων: NOUN,gen,pl,m
- ηγερθησαν: VERB,aor,pass,ind,3,pl
Parallels
- Matthew 27:53 (structural): Immediate narrative continuation — describes the risen saints coming out of tombs and appearing to many in the holy city, completing the event begun in v.52.
- John 5:28-29 (verbal): Jesus speaks of a future raising of the dead from their tombs to life or judgment; echoes the imagery of the dead coming forth from graves.
- Daniel 12:2 (thematic): Prophetic promise that many who sleep in the dust will awake to everlasting life or shame — a background for Jewish expectation of resurrection reflected in Matt 27:52.
- Isaiah 26:19 (thematic): The prophet's declaration that the dead will live and the corpses rise echoes Matthew’s portrayal of resurrection as vindication and hope.
- Ezekiel 37:12-14 (allusion): The vision of dry bones being raised and given life by God provides an established Old Testament motif of corporate restoration and divine resurrection power behind the Gospel account.
Alternative generated candidates
- The tombs were opened, and many bodies of the saints who had fallen asleep were raised.
- The tombs were opened, and many bodies of the saints who had fallen asleep were raised.
Matt.27.53 - Details
Original Text
Morphology
- και: CONJ
- εξελθοντες: VERB,aor,act,ptc,nom,pl,m
- εκ: PREP
- των: ART,gen,pl,m
- μνημειων: NOUN,gen,pl,n
- μετα: PREP
- την: ART,acc,sg,f
- εγερσιν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,3,m
- εισηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- την: ART,acc,sg,f
- αγιαν: ADJ,acc,sg,f
- πολιν: NOUN,acc,sg,f
- και: CONJ
- ενεφανισθησαν: VERB,aor,pass,ind,3,pl
- πολλοις: ADJ,dat,pl,m
Parallels
- Matthew 27:52 (structural): Immediate context in Matthew describing the opening of tombs and the resurrection/raising of the saints that precedes v.53.
- Matthew 28:2-7 (thematic): Accounts of Jesus' resurrection and angelic announcement; connects Matthew's emphasis that Jesus' rising inaugurates resurrection appearances and testimony to many.
- Isaiah 26:19 (allusion): Prophetic promise that the dead will live again ('Your dead shall live'); provides an Old Testament background for Matthew's motif of the dead rising.
- Ezekiel 37:1-14 (allusion): Valley of dry bones imagery of a corporate raising to life — a major OT precedent for the scene of many rising from the dead.
- 1 Corinthians 15:20-23 (thematic): Paul's theology of Christ as 'firstfruits' and the future resurrection of the dead parallels Matthew's portrayal of Jesus' resurrection initiating the resurrection of others.
Alternative generated candidates
- And coming out of the tombs after his resurrection they went into the holy city and appeared to many.
- And after his resurrection they came out of the tombs and entered the holy city and appeared to many.
Matt.27.54 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- δε: CONJ
- εκατονταρχος: NOUN,nom,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- τηρουντες: VERB,pres,act,part,nom,pl,m
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- τον: ART,acc,sg,m
- σεισμον: NOUN,acc,sg,m
- και: CONJ
- τα: ART,nom,pl,neut
- γενομενα: VERB,aor,mid/pass,part,acc,pl,n
- εφοβηθησαν: VERB,aor,pass,ind,3,pl
- σφοδρα: ADV
- λεγοντες·Αληθως: VERB,pres,act,part,nom,pl,m
- θεου: NOUN,gen,sg,m
- υιος: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- ουτος: PRO,nom,sg,m
Parallels
- Mark 15:38-39 (verbal): Nearly identical scene and confession — after the supernatural signs (veil torn/earthquake) the centurion declares, 'Truly this man was the Son of God.'
- Luke 23:46-47 (thematic): Parallel centurion reaction to Jesus' death: he glorifies God and pronounces Jesus righteous (different wording but same recognition of Jesus' identity at crucifixion).
- Matt 27:51-53 (structural): Immediate Matthean context describing the earthquake, torn veil and other wonders that provoke the centurion's fear and confession in v.54.
- Matt 16:16 (thematic): Another human confession of Jesus' identity in Matthew — Peter's earlier declaration 'You are the Christ, the Son of the living God' parallels the theme of recognition of Jesus as Son of God.
Alternative generated candidates
- Now when the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and the things that had happened, they were filled with fear and said, "Truly this was the Son of God."
- When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and the things that had taken place, they were filled with awe and said, "Truly this was the Son of God."
Matt.27.55 - Details
Original Text
Morphology
- Ησαν: VERB,impf,act,ind,3,pl
- δε: CONJ
- εκει: ADV
- γυναικες: NOUN,nom,pl,f
- πολλαι: ADJ,nom,pl,f
- απο: PREP
- μακροθεν: ADV
- θεωρουσαι: VERB,pres,act,ptcp,nom,pl,f
- αιτινες: PRON,nom,pl,f
- ηκολουθησαν: VERB,aor,act,ind,3,pl
- τω: ART,dat,sg,m
- Ιησου: NOUN,gen,sg,m
- απο: PREP
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- διακονουσαι: VERB,pres,act,ptcp,nom,pl,f
- αυτω·: PRON,dat,sg,m
Parallels
- Mark 15:40-41 (verbal): Closely parallels Matthew 27:55—mentions women watching from afar, including named followers from Galilee who had ministered to Jesus; shares similar wording and function.
- Luke 23:49 (verbal): Reports 'the women who had followed him from Galilee' standing at a distance, a near verbal and narrative parallel to Matthew's description of women observing from afar.
- Luke 8:1-3 (thematic): Earlier Lukan summary listing women (e.g., Mary Magdalene, Joanna) who followed Jesus and ministered to him—provides background for the identification of these female followers in the Passion accounts.
- John 19:25 (thematic): Describes women standing by the cross (Mary, Mary Magdalene, etc.), paralleling Matthew's note of female witnesses present at Jesus' crucifixion, though John does not emphasize the 'from Galilee' or 'ministering' language.
Alternative generated candidates
- There were also many women there, looking on from a distance, who had followed Jesus from Galilee and ministered to him,
- Many women were there at a distance, watching; they had followed Jesus from Galilee and ministered to him.
Matt.27.56 - Details
Original Text
Morphology
- εν: PREP
- αις: PRON,dat,pl,f
- ην: VERB,impf,act,ind,3,sg
- Μαρια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- Μαγδαληνη: NOUN,nom,sg,f
- και: CONJ
- Μαρια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- του: ART,gen,sg,n
- Ιακωβου: NOUN,gen,sg,m
- και: CONJ
- Ιωσηφ: PROPN,nom,sg,m
- μητηρ: NOUN,nom,sg,f
- και: CONJ
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- των: ART,gen,pl,m
- υιων: NOUN,gen,pl,m
- Ζεβεδαιου: NOUN,gen,sg,m
Parallels
- Mark 15:40-41 (verbal): Mark gives a closely parallel list (Mary Magdalene; Mary mother of James the younger and of Joses; Salome, mother of the sons of Zebedee), matching Matthew's identification of the women at the crucifixion.
- Luke 23:49 (thematic): Luke likewise records that many women who had followed Jesus from Galilee stood at a distance, naming Mary Magdalene and Mary the mother of James among them—corroborating the presence of these female followers.
- John 19:25 (verbal): John lists women at the cross (Jesus' mother, her sister, Mary the wife of Clopas, and Mary Magdalene). Though titles differ, there is overlap in naming Mary Magdalene and other Marys present.
- Matt.27:55 (structural): The immediately preceding verse in Matthew describes 'many women' who had followed Jesus from Galilee and names the same women, providing an internal parallel and narrative context for 27:56.
Alternative generated candidates
- among whom were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
- Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
From the sixth hour there was darkness over the whole land until the ninth hour.
About the ninth hour Jesus cried out with a loud voice, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?"
When some of those standing there heard it, they said, "This man is calling Elijah."
Immediately one of them ran, took a sponge, filled it with sour wine, put it on a reed, and gave him to drink.
The rest said, "Wait, let us see whether Elijah will come to save him."
Jesus cried out again with a loud voice, and yielded up his spirit.
Behold, the veil of the temple was torn in two from top to bottom, and the earth shook, and the rocks were split.
The tombs were opened, and many bodies of the saints who had fallen asleep were raised. And coming out of the tombs after his resurrection they entered the holy city and appeared to many.
When the centurion and those who were with him keeping watch over Jesus saw the earthquake and the things that had happened, they were greatly afraid and said, "Truly this was the Son of God!"
Many women were there, looking on from a distance, who had followed Jesus from Galilee, ministering to him; among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
They were standing at a distance, watching.