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Mathayo 27

tafsiri 7 · soma katika mapokeo 12.

NCB · Biblia Mpya ya Maafikiano

1When morning had come, all the chief priests and the elders of the people took counsel against Jesus so as to put him to death, 2and having bound him, they led him away and delivered him up to Pontius Pilate the governor. 3Then Judas, the one delivering him up, seeing that he was condemned, felt remorse and brought back the thirty pieces of silver to the chief priests and the elders, 4saying, "I have sinned, having delivered up innocent blood." But they said, "What is that to us? You see to it." 5And throwing the pieces of silver into the sanctuary, he departed, and went away and hanged himself. 6But the chief priests, having taken the pieces of silver, said, "It is not lawful to put them into the treasury, since it is the price of blood." 7And having taken counsel, they bought with them the potter's field as a burial place for strangers. 8Therefore that field has been called Field of Blood to this day. 9Then what was spoken through Jeremiah the prophet was fulfilled, saying: "And they took the thirty pieces of silver, the price of the priced one, whom they priced from the sons of Israel, 10and they gave them for the potter's field, as the Lord commanded me." 11Now Jesus stood before the governor; and the governor asked him, saying, "Are you the King of the Jews?" And Jesus said to him, "You say so." 12And while he was being accused by the chief priests and the elders, he answered nothing. 13Then Pilate said to him, "Do you not hear how many things they testify against you?" 14And he answered him to not even one word, so that the governor marveled greatly. 15Now at the feast the governor was accustomed to release to the crowd one prisoner whom they wanted. 16And they had then a notable prisoner called Jesus Barabbas. 17Therefore, when they were gathered together, Pilate said to them, "Whom do you want me to release to you? Jesus the Barabbas, or Jesus the one called Christ?" 18For he knew that because of envy they had delivered him up. 19While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous one, for I have suffered many things today in a dream because of him." 20But the chief priests and the elders persuaded the crowds that they should ask for Barabbas, and destroy Jesus. 21And the governor answering said to them, "Which of the two do you want me to release to you?" And they said, "Barabbas." 22Pilate said to them, "What then should I do with Jesus the one called Christ?" They all said, "Let him be crucified!" 23But the governor said, "Why, what evil has he done?" But they cried out exceedingly, saying, "Let him be crucified!" 24And Pilate, seeing that it was gaining nothing, but rather that a riot was starting, having taken water, washed his hands before the crowd, saying, "I am innocent of the blood of this righteous one; you will see to it." 25And answering, all the people said, "His blood be upon us and upon our children." 26Then he released Barabbas to them, but having flogged Jesus, he delivered him up so that he might be crucified. 27Then the soldiers of the governor, having taken Jesus into the praetorium, gathered the whole cohort against him, 28and having stripped him, they put a scarlet cloak around him, 29and having braided a crown out of thorns, they put it on his head, and a reed in his right hand, and having kneeled before him, they mocked him, saying, "Hail, King of the Jews!" 30And having spat on him, they took the reed and struck him on the head. 31And when they had mocked him, they stripped off the cloak from him and clothed him in his own garments, and led him away to crucify him. 32And going out, they found a man of Cyrene, Simon by name; this one they compelled so that he might carry his cross. 33And having come to a place called Golgotha, which is called Place of a Skull, 34they gave him wine mixed with gall to drink, and having tasted it, he did not want to drink. 35And having crucified him, they divided his garments, casting lots, that what was spoken by the prophet might be fulfilled: 'They divided my garments among themselves, and for my clothing they cast lots,' 36and sitting down, they kept watch over him there. 37And they set up over his head his charge written: "This is Jesus the King of the Jews." 38Then two robbers were crucified with him, one on the right and one on the left. 39And those passing by blasphemed him, wagging their heads 40and saying, "The one destroying the sanctuary and building it in three days, save yourself; if you are the Son of God, come down from the cross." 41In like manner also the chief priests, mocking him with the scribes and elders, said, 42"Others he saved; himself he cannot save. He is King of Israel; let him come down now from the cross, and we will believe in him. 43He trusts in God; let him deliver him now, if he wants him, for he said, 'I am the Son of God.'" 44And the robbers also who were crucified with him reproached him in the same way. 45Now from the sixth hour darkness came over all the land until the ninth hour. 46And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?" 47And some of those standing there, having heard it, said, "This man is calling Elijah." 48And immediately one of them, having run and taken a sponge, and having filled it with sour wine and put it on a reed, gave him a drink. 49But the rest said, "Let him be; let us see if Elijah comes to save him." But another, having taken a spear, pierced his side, and water and blood came out. 50But Jesus, having cried out again with a loud voice, released his spirit. 51And look, the veil of the sanctuary was torn in two from top to bottom, and the earth was shaken, and the rocks were torn, 52and the tombs were opened, and many bodies of the saints who had fallen asleep were raised, 53and going out of the tombs after his raising, they entered into the holy city and appeared to many. 54Now the centurion and those with him keeping watch over Jesus, having seen the earthquake and the things that were done, were exceedingly afraid, saying, "Truly this was the Son of God." 55And many women were there, watching from afar, who had followed Jesus from Galilee serving him, 56among whom was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. 57Now evening having come, there came a rich man from Arimathea, named Joseph, who also himself was discipled to Jesus. 58This man, having approached Pilate, asked for the body of Jesus. Then Pilate commanded the body to be given over. 59And having taken the body, Joseph wrapped it in a clean linen cloth, 60and placed it in his new tomb which he had hewn in the rock, and having rolled a large stone to the door of the tomb, he departed. 61And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 62Now on the next day, which is after the Preparation, the chief priests and the Pharisees gathered before Pilate, 63saying, "Sir, we remembered that that deceiver said while still alive, 'After three days I am raised.' 64Command therefore that the tomb be made secure until the third day, lest his disciples, having come by night, steal him and say to the people, 'He is raised from the dead,' and the last deception will be worse than the first." 65Pilate said to them, "You have a guard; go, make it as secure as you know how." 66So they went and made the tomb secure, sealing the stone with the guard.

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  • Damu yake na iwe juu yetu

    Kilio cha Mathayo kimetumiwa kuwashutumu Wayahudi kwa kosa la kumuua Mungu; mapokeo ya Kikristo sasa yanakisoma kama sauti ya wenye dhambi wote, huku wasomaji wa Kiyahudi wakiweka wazi historia yake yenye madhara.

Mambo ambayo mapokeo yanakubaliana

Christians widely affirm that the tearing of the temple veil signifies the definitive abrogation of the Old Covenant ceremonial law and earthly sanctuary system, broadly agreeing that it signifies the opening of direct, unmediated access to God for every believer, eliminating the need for a human priesthood. Several traditions confess Jesus' crucifixion as the one perfect oblation and satisfaction for human sin, while some traditions emphasize that Judas's suicide demonstrates worldly sorrow… Ingia ili usome makubaliano kamili →

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  • The tearing of the temple veil signifies the opening of direct, unmediated access to God for every believer, eliminating the need for a human priesthood. (7 affirm)

Pale ambapo mapokeo yanatofautiana

  • The women at the cross and tomb model the steadfast devotion and practical piety expected of fully consecrated believers.

    anglican: QUALIFY; methodist: AFFIRM

  • Christ's cry of dereliction demonstrates his vicarious endurance of God's absolute wrath, forsakenness, and the torments of hell.

    catholic: DENY; orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY

  • Christ's cry of dereliction was the incarnate Word appropriating the condition of fallen humanity in solidarity, not a rupture in the Godhead or an abandonment by the Father.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY

  • The historical account of the crucifixion is utilized as the central meditative text for the weekly observance of the Lord's Supper.

    reformed: QUALIFY; baptist: QUALIFY; restorationist: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

Matthew 27 narrates the formal trial, condemnation, crucifixion, death, and burial of Jesus. The text meticulously demonstrates Jesus' innocence, which is confessed by a series of witnesses—Judas, Pilate, Pilate's wife, and the centurion—even as the religious and political authorities orchestrate his execution. The narrative highlights the fulfillment of scriptural prophecies, such as the thirty pieces of silver and the dividing of garments, and climaxes with apocalyptic signs—darkness, an earthquake, the tearing of the temple veil, and the resurrection of dead saints—confirming that the crucified one is the Son of God. It ends with the sealing of his tomb, setting the stage for the resurrection. Reception: The Catholic communion receives this chapter as the historical and theological zenith of the Paschal Mystery. The betrayal by Judas (vv. 3-5) is traditionally contrasted with Peter's repentance; Augustine reads Judas's suicide as the ultimate sin of despair, a failure to trust in divine mercy. Pilate's hand-washing and the crowd's cry, 'His blood be on us' (vv. 24-25), have a fraught history, but the Magisterium has explicitly clarified this exegesis: the Second Vatican Council (Nostra Aetate) and the Catechism teach that responsibility for Christ's death lies with all sinners, not collectively with the Jewish people, and that Christ's blood is poured out salvifically for all. Jesus' cry of dereliction (v. 46) is understood not as a rupture within the Trinity or absolute despair, but as Christ fully assuming the alienation of human sin while praying Psalm 22, an act of loving solidarity with suffering humanity, as articulated by John Paul II. The cosmic signs at Christ's death (vv. 51-53) are central to both Latin and Eastern traditions. The tearing of the temple veil signifies the end of the Old Covenant sacrifices and the opening of the heavenly sanctuary. The opening of the tombs is a crucial locus for the Eastern Catholic emphasis on the Harrowing of Hell (the Anastasis). Syriac and Greek Fathers, such as Ephrem the Syrian, view the earthquake and the raising of the sleeping saints as the immediate effect of Christ's spirit descending to conquer Hades and awaken the dead. Furthermore, the 'new tomb' of Joseph of Arimathea (v. 60) is typologically linked by theologians like John Damascene to the virgin womb of Mary: just as Christ was born of an undefiled womb, he rises from an undefiled tomb.

Eastern Orthodox

Matthew 27 narrates the trial, crucifixion, death, and burial of Jesus of Nazareth. After being condemned by the Jewish leadership, Jesus is handed over to Pilate. Judas despairs and hangs himself. Despite his wife's warning dream and his own recognition of Jesus' innocence, Pilate yields to the crowds, releasing Barabbas and sentencing Jesus. Jesus is mocked, crucified at Golgotha, and dies amidst cosmic signs, including darkness, an earthquake, and the tearing of the temple veil. The chapter concludes with Joseph of Arimathea securing the body for a dignified burial in a new tomb, while the authorities seal the stone and set a guard to prevent claims of resurrection. Reception: Eastern Orthodox reception of this chapter views the Cross not merely as a site of penal suffering, but as the paradox of the King of Glory voluntarily undergoing extreme kenosis to conquer death. The cry of dereliction in verse 46 is interpreted strictly through patristic Christology; John of Damascus insists that Christ was never ontologically separated from the Father, but spoke these words by appropriating the person of fallen, forsaken humanity. The cosmic signs and the resurrection of the saints in verses 51 through 53 are read as the immediate initiation of the harrowing of Hades; John Chrysostom emphasizes that Christ's death is simultaneously the destruction of death's power, evidenced by the dead rising even before His own bodily resurrection. Furthermore, Eastern Orthodox tradition venerates Pilate's wife from verse 19 as Saint Procula, recognizing her dream as a divine testimony to Christ's innocence delivered to the Gentiles.

Oriental Orthodox

Matthew 27 narrates the climax of the Passion: Judas’s despair and suicide, the Roman trial before Pilate, the crowd's preference for Barabbas, and the subsequent mockery, crucifixion, and death of Jesus. The narrative emphasizes Jesus' innocence—attested by Judas, Pilate's wife, and Pilate himself—and contrasts it with the hostility of the religious leaders. Jesus' death is accompanied by profound cosmic signs: three hours of darkness, the tearing of the temple veil, an earthquake, and the resurrection of departed saints. The chapter concludes with his burial by Joseph of Arimathea and the stationing of guards at the sealed tomb to prevent the theft of his body. Reception: The Oriental Orthodox tradition reads this chapter as the ultimate revelation of the 'one incarnate nature of God the Word.' Against any theology that would divide Christ into two separately acting natures, the miaphysite Fathers insist that the Word Himself suffered voluntarily in the flesh, while His divinity remained impassible. When Jesus cries out, 'My God, my God, why have you forsaken me?' (Matthew 27:46), Cyril of Alexandria and Severus of Antioch insist this is not a cry indicating the Word had abandoned the human flesh (as they accused the Nestorians of teaching). Rather, the unified, incarnate Word appropriated the voice of fallen, forsaken humanity in order to heal it. The cosmic phenomena surrounding the crucifixion are central to this Christology. Athanasius of Alexandria notes that the darkness, the quaking earth, and the splitting rocks (Matthew 27:45, 51) occurred because the cosmos was mourning and bearing witness to its crucified Creator; creation itself recognized the Lord suffering in the flesh. Ephrem the Syrian reads the tearing of the temple veil (Matthew 27:51) typologically, arguing that it signifies the departure of the Divine Presence from the earthly temple and the abrogation of the old sacrificial system, while the opened tombs (Matthew 27:52) demonstrate that His death is simultaneously the harrowing of Hades and the destruction of death.

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WEB · World English Bible

1Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death. 2They bound him, led him away, and delivered him up to Pontius Pilate, the governor. 3Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 4saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.” 5He threw down the pieces of silver in the sanctuary and departed. Then he went away and hanged himself. 6The chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood.” 7They took counsel, and bought the potter’s field with them to bury strangers in. 8Therefore that field has been called “The Field of Blood” to this day. 9Then that which was spoken through Jeremiah the prophet was fulfilled, saying, “They took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of Israel priced, 10and they gave them for the potter’s field, as the Lord commanded me.” 11Now Jesus stood before the governor; and the governor asked him, saying, “Are you the King of the Jews?” Jesus said to him, “So you say.” 12When he was accused by the chief priests and elders, he answered nothing. 13Then Pilate said to him, “Don’t you hear how many things they testify against you?” 14He gave him no answer, not even one word, so that the governor marveled greatly. 15Now at the feast the governor was accustomed to release to the multitude one prisoner whom they desired. 16They had then a notable prisoner called Barabbas. 17When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas, or Jesus who is called Christ?” 18For he knew that because of envy they had delivered him up. 19While he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.” 20Now the chief priests and the elders persuaded the multitudes to ask for Barabbas and destroy Jesus. 21But the governor answered them, “Which of the two do you want me to release to you?” They said, “Barabbas!” 22Pilate said to them, “What then shall I do to Jesus who is called Christ?” They all said to him, “Let him be crucified!” 23But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!” 24So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this righteous person. You see to it.” 25All the people answered, “May his blood be on us and on our children!” 26Then he released Barabbas to them, but Jesus he flogged and delivered to be crucified. 27Then the governor’s soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him. 28They stripped him and put a scarlet robe on him. 29They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him and mocked him, saying, “Hail, King of the Jews!” 30They spat on him, and took the reed and struck him on the head. 31When they had mocked him, they took the robe off him, and put his clothes on him, and led him away to crucify him. 32As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross. 33When they came to a place called “Golgotha”, that is to say, “The place of a skull,” 34they gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink. 35When they had crucified him, they divided his clothing among them, casting lots, 36and they sat and watched him there. 37They set up over his head the accusation against him written, “THIS IS JESUS, THE KING OF THE JEWS.” 38Then there were two robbers crucified with him, one on his right hand and one on the left. 39Those who passed by blasphemed him, wagging their heads 40and saying, “You who destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross!” 41Likewise the chief priests also mocking with the scribes, the Pharisees, and the elders, said, 42“He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. 43He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’” 44The robbers also who were crucified with him cast on him the same reproach. 45Now from the sixth hour there was darkness over all the land until the ninth hour. 46About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?” 47Some of them who stood there, when they heard it, said, “This man is calling Elijah.” 48Immediately one of them ran and took a sponge, filled it with vinegar, put it on a reed, and gave him a drink. 49The rest said, “Let him be. Let’s see whether Elijah comes to save him.” 50Jesus cried again with a loud voice, and yielded up his spirit. 51Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 52The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many. 54Now the centurion and those who were with him watching Jesus, when they saw the earthquake and the things that were done, were terrified, saying, “Truly this was the Son of God!” 55Many women were there watching from afar, who had followed Jesus from Galilee, serving him. 56Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee. 57When evening had come, a rich man from Arimathaea named Joseph, who himself was also Jesus’ disciple, came. 58This man went to Pilate and asked for Jesus’ body. Then Pilate commanded the body to be given up. 59Joseph took the body and wrapped it in a clean linen cloth 60and laid it in his own new tomb, which he had cut out in the rock. Then he rolled a large stone against the door of the tomb, and departed. 61Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 62Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate, 63saying, “Sir, we remember what that deceiver said while he was still alive: ‘After three days I will rise again.’ 64Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, ‘He is risen from the dead;’ and the last deception will be worse than the first.” 65Pilate said to them, “You have a guard. Go, make it as secure as you can.” 66So they went with the guard and made the tomb secure, sealing the stone.

KJV · King James Version

1When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: 2And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. 3Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7And they took counsel, and bought with them the potter’s field, to bury strangers in. 8Wherefore that field was called, The field of blood, unto this day. 9Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10And gave them for the potter’s field, as the Lord appointed me. 11And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. 12And when he was accused of the chief priests and elders, he answered nothing. 13Then said Pilate unto him, Hearest thou not how many things they witness against thee? 14And he answered him to never a word; insomuch that the governor marvelled greatly. 15Now at that feast the governor was wont to release unto the people a prisoner, whom they would. 16And they had then a notable prisoner, called Barabbas. 17Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18For he knew that for envy they had delivered him. 19When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. 20But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. 21The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. 23And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. 24When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. 25Then answered all the people, and said, His blood be on us, and on our children. 26Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified. 27Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28And they stripped him, and put on him a scarlet robe. 29And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30And they spit upon him, and took the reed, and smote him on the head. 31And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. 33And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. 35And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36And sitting down they watched him there; 37And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. 38Then were there two thieves crucified with him, one on the right hand, and another on the left. 39And they that passed by reviled him, wagging their heads, 40And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. 41Likewise also the chief priests mocking him, with the scribes and elders, said, 42He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. 44The thieves also, which were crucified with him, cast the same in his teeth. 45Now from the sixth hour there was darkness over all the land unto the ninth hour. 46And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? 47Some of them that stood there, when they heard that, said, This man calleth for Elias. 48And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49The rest said, Let be, let us see whether Elias will come to save him. 50Jesus, when he had cried again with a loud voice, yielded up the ghost. 51And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52And the graves were opened; and many bodies of the saints which slept arose, 53And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 55And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him: 56Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children. 57When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus’ disciple: 58He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. 59And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. 61And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. 62Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. 66So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

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Tofauti zinazobadili maana (134)
  • v1 [lexical]: Translates the Greek term for older leaders as 'elders', 'ancients', or uses an implied noun — “the” (WEB, ASV, YLT, DARBY) vs “elders” (KJV, WEBSTER) vs “ancients” (DRC)
  • v1 [grammatical]: Uses an infinitive phrase or a purpose clause to express the goal of putting Jesus to death — “to” (WEB, KJV, ASV, WEBSTER) vs “so as” (YLT) vs “so that they might” (DARBY) vs “that they might” (DRC)
  • v3 [stylistic]: Uses a pronoun or explicitly names the subject, and varies the verb tense — “he was” (KJV, ASV, YLT, WEBSTER, DRC) vs “Jesus” (WEB) vs “had been” (DARBY)
  • v3 [lexical]: (vv 3, 12, 41) Varies the translation of the term for the older leaders — “elders” (WEB, KJV, ASV, WEBSTER) vs “to the saying” (YLT) vs “the” (DARBY) vs “ancients” (DRC)
  • v4 [lexical]: Translates the transitional conjunction as 'But' or 'And' — “But” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v4 [stylistic]: Varies the phrasing of the idiomatic command to 'see to it' or 'look to it' — “see thou to that” (KJV, DARBY, WEBSTER) vs “You it” (WEB) vs “it” (ASV) vs “shalt see” (YLT) vs “look it” (DRC)
  • v5 [grammatical]: Translates the action of throwing the silver as a finite verb or a participle — “And he cast” (KJV, ASV, WEBSTER) vs “having” (YLT, DARBY) vs “threw” (WEB) vs “casting” (DRC)
  • v5 [lexical]: Varies the translation of the silver coins and the preposition used for their destination — “pieces of silver in” (WEB, KJV, DARBY, WEBSTER, DRC) vs “into” (ASV) vs “silverlings” (YLT)
  • v6 [grammatical]: Translates the action of taking as a finite verb or a participle — “took” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having taken” (YLT, DRC)
  • v6 [lexical]: Varies the translation of the term for the silver coins — “of silver” (WEB, ASV, DARBY, DRC) vs “silver pieces and” (KJV, WEBSTER) vs “silverlings” (YLT)
  • v6 [lexical]: Translates the verb describing placing the money as 'put' or 'cast' — “put” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “cast” (DARBY)
  • v6 [lexical]: Varies the translation of the temple treasury and the causal conjunction — “since” (WEB, ASV) vs “treasury because” (KJV, WEBSTER) vs “seeing” (YLT) vs “Corban since” (DARBY) vs “corbona” (DRC)
  • v8 [lexical]: Varies the translation of the inferential conjunction — “Wherefore that” (KJV, ASV, DARBY, WEBSTER) vs “Therefore” (WEB) vs “therefore was” (YLT) vs “For this cause the” (DRC)
  • v9 [lexical]: Varies the preposition used and the spelling of the prophet's name — “through Jeremiah” (WEB, ASV, YLT) vs “by Jeremy” (KJV) vs “through Jeremias” (DARBY) vs “Jeremiah” (WEBSTER) vs “Jeremias” (DRC)
  • v9 [lexical]: Varies the translation of the verb describing how a price was set or valued on him — “that was valued” (KJV, WEBSTER) vs “upon” (WEB) vs “priced” (ASV) vs “who hath been priced” (YLT) vs “set a price on” (DARBY) vs “prized” (DRC)
  • v9 [lexical]: Translates the term for descendants as 'children' or 'sons' — “children” (WEB, KJV, ASV, WEBSTER, DRC) vs “sons” (YLT, DARBY)
  • v10 [lexical]: Translates the preposition as 'for' or 'unto' — “for” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “unto” (DRC)
  • v10 [lexical]: Translates the verb for the Lord's instruction as 'appointed' or 'commanded' — “appointed” (KJV, ASV, WEBSTER) vs “commanded” (WEB, DARBY) vs “did appoint to” (YLT) vs “to” (DRC)
  • v11 [lexical]: (vv 11, 20, 24) Translates the transitional conjunction — “And” (KJV, YLT, WEBSTER, DRC) vs “Now” (WEB, ASV) vs “But” (DARBY)
  • v11 [lexical]: Translates the verb describing the governor's inquiry — “asked” (WEB, KJV, ASV, WEBSTER, DRC) vs “did question” (YLT) vs “questioned” (DARBY)
  • v11 [stylistic]: Varies between archaic and modern second-person pronouns and verb forms — “Art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Are you” (WEB)
  • v11 [grammatical]: (vv 11, 22) Varies the tense and phrasing of the speaking verb — “to” (WEB, YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “saith to” (DRC)
  • v11 [interpretive]: Varies the phrasing of Jesus' affirmative reply to Pilate — “Thou sayest” (KJV, ASV, YLT, DARBY, WEBSTER) vs “So you say” (WEB) vs “it” (DRC)
  • v12 [grammatical]: Translates the preposition introducing the agent of the accusation — “by” (WEB, ASV, YLT, WEBSTER, DRC) vs “of” (KJV, DARBY)
  • v13 [grammatical]: Varies the tense of the speaking verb and the preposition — “to” (YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “said to” (WEB) vs “saith to” (DRC)
  • v13 [stylistic]: Varies the phrasing and modernization of the negative question — “Hearest thou not” (KJV, ASV, DARBY, WEBSTER) vs “Don’t you hear” (WEB) vs “Dost hear” (YLT) vs “Dost thou hear” (DRC)
  • v13 [lexical]: Translates the phrase describing the accusations against Jesus — “many things” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “great testimonies” (DRC)
  • v13 [lexical]: Translates the verb describing the action of bringing charges — “witness” (KJV, ASV, YLT, DARBY) vs “testify” (WEB, WEBSTER) vs “allege” (DRC)
  • v13 [stylistic]: (vv 13, 65) Varies between archaic and modern second-person pronouns — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v14 [lexical]: Varies the translation of the verb describing Jesus' lack of response — “answered” (KJV, DARBY, WEBSTER, DRC) vs “gave” (WEB, ASV) vs “did not answer” (YLT)
  • v14 [lexical]: Translates the conjunction showing result — “so” (WEB, YLT, DARBY, WEBSTER, DRC) vs “insomuch” (KJV, ASV)
  • v14 [lexical]: Varies the translation of the verb describing the governor's reaction and its degree — “marveled” (WEB, WEBSTER) vs “marvelled greatly” (KJV, ASV) vs “wondered exceedingly” (DARBY, DRC) vs “did wonder” (YLT)
  • v15 [lexical]: Varies the phrasing of the temporal marker regarding the feast — “the” (WEB, ASV, DARBY) vs “Now at that feast” (KJV, WEBSTER) vs “And the” (YLT) vs “upon” (DRC)
  • v15 [lexical]: Translates the verb describing the governor's regular practice — “accustomed” (WEB, DARBY, DRC) vs “was wont” (KJV, ASV, WEBSTER) vs “had been accustomed” (YLT)
  • v15 [grammatical]: Varies the syntactic order and translation of releasing one prisoner to the crowd — “to multitude one” (WEB) vs “unto the people a” (KJV) vs “multitude one” (ASV) vs “one to multitude” (YLT) vs “one” (DARBY) vs “to” (WEBSTER) vs “to one” (DRC)
  • v15 [lexical]: Translates the verb describing the crowd's choice or desire — “would” (KJV, ASV, DARBY, WEBSTER, DRC) vs “desired” (WEB) vs “willed” (YLT)
  • v16 [lexical]: Translates the adjective describing the prisoner — “notable” (WEB, KJV, ASV, DARBY, WEBSTER) vs “noted” (YLT) vs “notorious” (DRC)
  • v16 [lexical]: Translates the designation of the prisoner's name — “called” (WEB, KJV, ASV, YLT, WEBSTER) vs “named” (DARBY) vs “that was” (DRC)
  • v17 [grammatical]: Varies the translation of the gathering as a finite verb phrase or a participle — “were gathered together” (WEB, KJV, ASV) vs “therefore being” (DARBY, DRC) vs “therefore having been” (YLT) vs “assembled” (WEBSTER)
  • v17 [stylistic]: (vv 17, 19, 53) Varies between 'to' and 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v17 [grammatical]: Varies the relative pronoun used — “who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “which” (KJV) vs “that” (DRC)
  • v19 [lexical]: Translates the conjunction indicating concurrent time — “When” (KJV, WEBSTER) vs “And as” (YLT, DRC) vs “While” (WEB) vs “And while” (ASV) vs “But as” (DARBY)
  • v19 [grammatical]: Varies the tense and phrasing of the action of sitting — “sitting” (WEB, ASV, DARBY, WEBSTER) vs “was set down on” (KJV) vs “is sitting” (YLT) vs “sitting in” (DRC)
  • v19 [lexical]: Translates the term for the seat of judgment — “judgment-seat” (ASV, DARBY, WEBSTER) vs “judgment seat” (WEB, KJV) vs “tribunal” (YLT) vs “place of” (DRC)
  • v19 [lexical]: Translates the adjective used by Pilate's wife to describe Jesus — “righteous” (WEB, ASV, DARBY) vs “just man” (KJV, WEBSTER, DRC) vs “righteous one” (YLT)
  • v20 [lexical]: Varies the translation of the older leaders and the verb for persuading — “the” (WEB, ASV, DARBY) vs “elders persuaded” (KJV, WEBSTER) vs “the did persuade” (YLT) vs “ancients” (DRC)
  • v20 [lexical]: Varies the translation of the verb detailing what should happen to Jesus — “destroy” (WEB, KJV, ASV, DARBY, WEBSTER) vs “might” (YLT) vs “make” (DRC)
  • v21 [lexical]: Varies the interrogative word used to ask which of the two they wanted — “Which” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Whether” (KJV) vs “will you” (DRC)
  • v22 [grammatical]: Varies the relative pronoun used for Jesus — “who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “which” (KJV) vs “that” (DRC)
  • v23 [stylistic]: Varies between modern and archaic forms of the verb 'to do' — “hath” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB) vs “did” (YLT) vs “then has” (DARBY)
  • v23 [lexical]: Translates the adverbial phrase describing how intensely the crowd cried out — “cried out the more” (KJV, WEBSTER, DRC) vs “exceedingly” (WEB, ASV) vs “were crying” (YLT) vs “than ever” (DARBY)
  • v24 [grammatical]: Translates the verb of observation as a finite form or a participle — “saw” (WEB, KJV, ASV, WEBSTER) vs “seeing” (DARBY, DRC) vs “having seen” (YLT)
  • v24 [lexical]: Varies the translation of the verb describing Pilate's lack of success in persuading the crowd — “prevailed” (ASV, DRC) vs “was being gained” (WEB) vs “he could prevail nothing” (KJV) vs “it profiteth” (YLT) vs “it availed” (DARBY) vs “not at all” (WEBSTER)
  • v24 [lexical]: Translates the term for the assembled group of people — “multitude” (WEB, KJV, ASV, YLT, WEBSTER) vs “crowd” (DARBY) vs “people” (DRC)
  • v24 [lexical]: Translates the phrase indicating Pilate's absolution from responsibility — “innocent of” (WEB, KJV, ASV, WEBSTER, DRC) vs “from” (YLT) vs “guiltless” (DARBY)
  • v25 [grammatical]: Varies the syntactic form of the verbs for answering and speaking — “answering” (YLT, DARBY, DRC) vs “and said” (KJV, WEBSTER) vs “answered May” (WEB) vs “answered” (ASV)
  • v25 [grammatical]: Varies whether the verb 'to be' is explicitly stated in the crowd's curse — “be on” (WEB, KJV, ASV, DARBY, WEBSTER) vs “is upon” (YLT) vs “upon” (DRC)
  • v27 [lexical]: Varies the preposition indicating movement into the Praetorium — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “with them to” (DARBY)
  • v28 [lexical]: Translates the description of the garment placed on Jesus — “scarlet robe” (KJV, ASV, WEBSTER) vs “on him” (WEB) vs “crimson cloak” (YLT) vs “cloak” (DARBY) vs “cloak about him” (DRC)
  • v29 [grammatical]: Varies the connective or pronoun used in the sequence of actions — “they” (KJV, YLT, DARBY, WEBSTER, DRC) vs “and” (WEB, ASV)
  • v29 [stylistic]: Varies between 'upon' and 'on' — “upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB, YLT, DARBY)
  • v29 [grammatical]: Varies the translation of the action of kneeling as a finite verb phrase or a participle — “kneeled down” (WEB, ASV) vs “they bowed the knee” (KJV, WEBSTER) vs “bowing” (DARBY, DRC) vs “having kneeled” (YLT)
  • v29 [grammatical]: Varies the tense and phrasing describing the mocking action — “and mocked” (WEB, KJV, ASV, WEBSTER) vs “they” (DARBY, DRC) vs “they were mocking” (YLT)
  • v30 [grammatical]: Varies the verb form describing the action of spitting — “And they spit upon” (KJV, WEBSTER) vs “spat on” (WEB) vs “spat” (ASV) vs “having on” (YLT) vs “having” (DARBY) vs “spitting” (DRC)
  • v30 [grammatical]: Varies the conjunction or pronoun introducing the next action — “and” (WEB, KJV, ASV, WEBSTER) vs “they” (YLT, DARBY, DRC)
  • v30 [lexical]: Translates the verb for hitting Jesus on the head — “struck” (WEB, WEBSTER) vs “smote him on the” (KJV, ASV) vs “were smiting his” (YLT) vs “beat his” (DARBY) vs “struck his” (DRC)
  • v33 [lexical]: Translates the meaning of Golgotha — “a skull” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Calvary” (DRC)
  • v34 [lexical]: Varies the translation of the verb describing how the drink was prepared — “mingled” (KJV, ASV, WEBSTER, DRC) vs “mixed” (WEB) vs “vinegar mixed” (YLT) vs “vinegar” (DARBY)
  • v35 [grammatical]: Varies the translation of the temporal clause or participle describing the crucifixion event — “When had” (WEB, ASV) vs “And they” (KJV, WEBSTER) vs “having” (YLT, DARBY) vs “after had” (DRC)
  • v36 [lexical]: Varies the verb tense and lexical choice describing how they kept watch — “sat and” (WEB, ASV, DRC) vs “watched” (KJV, WEBSTER) vs “were watching” (YLT) vs “kept guard over” (DARBY)
  • v37 [lexical]: Varies the verb indicating the placement of the sign — “They” (WEB, ASV, DARBY) vs “And set up” (KJV, WEBSTER) vs “they put” (YLT, DRC)
  • v37 [lexical]: Translates the term for the written charge — “his accusation” (KJV, ASV, YLT, DARBY, WEBSTER) vs “the against him” (WEB) vs “cause” (DRC)
  • v38 [lexical]: Varies the article or pronoun before the description of the right and left sides — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “his” (WEB)
  • v38 [lexical]: Varies the pronoun identifying the second robber — “one” (WEB, ASV, YLT, DARBY, DRC) vs “another” (KJV, WEBSTER)
  • v39 [lexical]: Translates the verb describing the movement of their heads in derision — “wagging” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “shaking” (DARBY)
  • v40 [lexical]: Varies the translation of the exclamation or pronoun and the verb for destroying — “Thou that destroyest” (KJV, ASV, DARBY, WEBSTER) vs “You who destroy” (WEB) vs “art throwing down” (YLT) vs “Vah” (DRC)
  • v40 [lexical]: Translates the term for the temple structure — “temple” (WEB, KJV, ASV, DARBY, WEBSTER) vs “sanctuary” (YLT) vs “of God” (DRC)
  • v40 [stylistic]: Varies the form of the reflexive pronoun — “thyself” (KJV, ASV, YLT, DARBY, WEBSTER) vs “yourself” (WEB) vs “thy own self” (DRC)
  • v40 [lexical]: Translates the command to come down from the cross — “come down” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “descend” (DARBY)
  • v42 [stylistic]: Varies the phrasing of the inability to save himself, including the use of contractions — “cannot” (KJV, ASV, DARBY, WEBSTER, DRC) vs “can’t” (WEB) vs “is not able to” (YLT)
  • v43 [grammatical]: Varies the tense and preposition used with the verb for trusting — “trusted in” (KJV, WEBSTER, DRC) vs “trusts” (WEB) vs “trusteth on” (ASV) vs “hath on” (YLT) vs “upon” (DARBY)
  • v43 [lexical]: Varies the verb for rescue and the inclusion of explicit modifiers — “him deliver” (KJV, ASV, WEBSTER) vs “now” (YLT, DRC) vs “God” (WEB) vs “save” (DARBY)
  • v43 [lexical]: Translates the verb denoting God's desire or willingness to rescue him — “will have” (KJV, DARBY, WEBSTER, DRC) vs “wants” (WEB) vs “desireth” (ASV) vs “wish” (YLT)
  • v44 [lexical]: Varies the translation of the criminals crucified with him — “robbers” (WEB, ASV, DARBY) vs “thieves” (KJV, WEBSTER) vs “same” (YLT) vs “selfsame thing the” (DRC)
  • v44 [grammatical]: Varies the relative pronoun and verb tense used for the criminals — “who” (WEB, WEBSTER) vs “that” (ASV, DRC) vs “which were” (KJV) vs “the robbers who” (YLT) vs “who had been” (DARBY)
  • v45 [lexical]: Varies the translation of the extent of the darkness and the preposition — “until” (WEB, ASV) vs “land unto” (KJV, YLT) vs “whole until” (DARBY) vs “to” (WEBSTER) vs “whole earth until” (DRC)
  • v46 [grammatical]: Varies the tense and phrasing of the question of being forsaken — “hast thou forsaken” (KJV, ASV, DARBY, WEBSTER, DRC) vs “have you” (WEB) vs “didst forsake” (YLT)
  • v47 [grammatical]: Varies the syntactic construction of hearing the cry — “when they” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having” (YLT) vs “and” (DRC)
  • v48 [lexical]: Translates the adverb for immediate action — “Immediately” (WEB, YLT, DARBY, WEBSTER, DRC) vs “And straightway” (KJV, ASV)
  • v48 [grammatical]: Varies the translation of the actions as finite verbs or participles — “ran and took” (WEB, KJV, ASV, WEBSTER) vs “having run having taken” (YLT) vs “running getting” (DARBY) vs “running” (DRC)
  • v48 [grammatical]: Varies the syntactic connection between taking the sponge and the next action — “sponge” (WEB, ASV, DRC) vs “spunge and” (KJV, WEBSTER) vs “having” (YLT) vs “sponge having” (DARBY)
  • v48 [grammatical]: Varies the construction of giving him a drink — “to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “a” (WEB)
  • v49 [lexical]: Translates the term for the remaining people — “rest” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “others” (DRC)
  • v49 [lexical]: Translates the command to leave him alone or wait — “Let be let us” (KJV, ASV, DARBY, DRC) vs “him Let’s” (WEB) vs “alone” (YLT) vs “Forbear” (WEBSTER)
  • v49 [lexical]: Varies the translation of the condition regarding Elijah's arrival — “whether Elias will come” (KJV, DRC) vs “Elijah comes” (WEB) vs “Elijah cometh” (ASV) vs “if Elijah doth about” (YLT) vs “if comes” (DARBY) vs “Elijah” (WEBSTER)
  • v49 [lexical]: Translates the verb for rescue — “save” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “deliver” (DRC)
  • v50 [lexical]: Varies the translation of the idiom for dying — “and his spirit” (WEB, ASV) vs “yielded up the ghost” (KJV, DRC) vs “spirit” (YLT) vs “gave” (DARBY) vs “expired” (WEBSTER)
  • v51 [lexical]: Translates the verb describing the damage to the veil — “rent” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “torn” (WEB)
  • v51 [stylistic]: Varies between modern 'two' and archaic 'twain' — “two” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “twain” (KJV)
  • v51 [lexical]: Varies the preposition indicating the extent of the tear — “to the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “unto” (YLT) vs “even” (DRC)
  • v51 [lexical]: Translates the verb describing the movement of the earth — “did quake” (KJV, ASV, YLT) vs “quaked” (WEB, DRC) vs “was shaken” (DARBY) vs “shook” (WEBSTER)
  • v51 [lexical]: Translates the verb describing the breaking of the rocks — “were” (ASV, YLT, DARBY, DRC) vs “rent” (KJV, WEBSTER) vs “were split” (WEB)
  • v52 [lexical]: (vv 52, 53) Translates the word for burial places — “tombs” (WEB, ASV, YLT, DARBY) vs “graves” (KJV, WEBSTER, DRC)
  • v53 [grammatical]: Varies the translation of the action of exiting the tombs as a participle or finite verb — “coming” (WEB, DRC) vs “came” (KJV, WEBSTER) vs “coming forth” (ASV) vs “having come forth” (YLT) vs “going” (DARBY)
  • v53 [lexical]: Varies the translation of the entry into the city and the word for resurrection — “they entered” (WEB, ASV) vs “resurrection and went” (KJV, WEBSTER) vs “rising they” (YLT) vs “arising entered” (DARBY) vs “came” (DRC)
  • v54 [grammatical]: Varies the phrasing identifying the centurion's companions — “they that were” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB) vs “those” (YLT) vs “who” (DARBY)
  • v54 [lexical]: Translates the action of the guards watching Jesus — “watching” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “on guard over” (DARBY)
  • v54 [grammatical]: Varies the translation of the observation as a temporal clause, finite verb, or participle — “when they” (WEB, ASV) vs “saw” (KJV, WEBSTER) vs “having seen” (YLT, DRC) vs “seeing” (DARBY)
  • v54 [lexical]: Varies the article or demonstrative pronoun indicating the things done — “the” (WEB, ASV, YLT, DARBY, DRC) vs “those” (KJV, WEBSTER)
  • v54 [lexical]: Translates the adverb confirming the truth of the statement — “Truly” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Indeed” (DRC)
  • v55 [lexical]: Translates the verb describing the women's assistance to Jesus — “ministering unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “serving” (WEB)
  • v56 [grammatical]: Varies the pronoun and syntactic connection listing the women — “whom” (ASV, YLT, DARBY, WEBSTER, DRC) vs “them were” (WEB) vs “which was” (KJV)
  • v56 [lexical]: Varies the rendering of the name Joses or Joseph — “Joses” (WEB, KJV, ASV, DARBY, WEBSTER) vs “of” (YLT) vs “Joseph” (DRC)
  • v56 [lexical]: Translates the phrase describing the offspring of Zebedee — “the sons of Zebedee” (WEB, ASV, YLT, DARBY, DRC) vs “Zebedee’s children” (KJV, WEBSTER)
  • v57 [lexical]: Varies the preposition indicating origin and the phrasing of Joseph's name/title — “of Arimathea named” (KJV, WEBSTER, DRC) vs “from Arimathaea” (WEB) vs “from Arimathæa” (ASV) vs “from” (YLT) vs “Arimathaea his name” (DARBY)
  • v57 [lexical]: Varies the phrasing expressing that Joseph was a disciple of Jesus — “Jesus disciple” (KJV, ASV) vs “a of Jesus” (WEBSTER, DRC) vs “also came” (WEB) vs “discipled to” (YLT) vs “a to Jesus” (DARBY)
  • v58 [grammatical]: Varies the subject designation and whether the action is a finite verb or participle — “He went” (KJV, WEBSTER, DRC) vs “This man” (WEB, ASV) vs “having gone near” (YLT) vs “going” (DARBY)
  • v58 [grammatical]: Varies the syntactic phrasing of the command to release the body — “the body to” (WEB, KJV, YLT, DARBY, WEBSTER) vs “it” (ASV) vs “that should” (DRC)
  • v58 [lexical]: Translates the verb describing the release of the body — “given up” (WEB, ASV, DARBY) vs “delivered” (KJV, WEBSTER, DRC) vs “given back” (YLT)
  • v60 [lexical]: Translates the term for the burial place and the relative pronoun — “tomb which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT) vs “monument” (DRC)
  • v60 [grammatical]: Varies the conjunction and verb form for rolling the stone — “and he” (KJV, ASV, WEBSTER, DRC) vs “having” (YLT, DARBY) vs “Then” (WEB)
  • v60 [lexical]: Translates the adjective describing the stone — “great” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “large” (WEB)
  • v60 [lexical]: Translates the preposition indicating the placement of the stone at the door — “to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “against” (WEB)
  • v60 [lexical]: Varies the term for the burial place and the verb for departing — “tomb” (WEB, ASV) vs “sepulchre and departed” (KJV) vs “tomb he went away” (YLT) vs “tomb went away” (DARBY) vs “sepulcher” (WEBSTER) vs “monument went his way” (DRC)
  • v61 [lexical]: Varies the designation of Mary Magdalene and the placement of the verb — “was there” (WEB, ASV) vs “Magdalene” (KJV, WEBSTER) vs “the” (YLT) vs “of Magdala was there” (DARBY) vs “Magdalen” (DRC)
  • v61 [lexical]: Translates the prepositional phrase describing their location relative to the tomb — “over against” (KJV, ASV, WEBSTER, DRC) vs “opposite” (WEB, DARBY) vs “over-against” (YLT)
  • v61 [lexical]: (vv 61, 64) Translates the word for the burial place — “sepulchre” (KJV, ASV, YLT, DARBY, DRC) vs “tomb” (WEB) vs “sepulcher” (WEBSTER)
  • v63 [lexical]: Varies the tense and lexical choice for recalling Jesus' words — “remember that” (KJV, ASV, WEBSTER) vs “have remembered” (YLT, DRC) vs “what” (WEB) vs “have called to mind” (DARBY)
  • v63 [lexical]: Translates the derogatory term applied to Jesus — “deceiver” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “seducer” (DRC)
  • v64 [lexical]: Varies the translation of the command to safeguard the tomb — “secure” (WEB, WEBSTER) vs “made sure until” (KJV, ASV) vs “secure till” (YLT) vs “secured” (DARBY) vs “guarded” (DRC)
  • v64 [lexical]: Translates the verb indicating what the disciples might say to the people — “to” (DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB) vs “may to” (YLT)
  • v64 [lexical]: Translates the word for the final deception or error — “error shall” (KJV, DARBY, DRC) vs “will” (ASV, WEBSTER) vs “deception will” (WEB) vs “deceit” (YLT)
  • v65 [grammatical]: Varies the tense of the speaking verb and the preposition used — “to” (WEB, YLT, DARBY, WEBSTER) vs “said unto” (KJV, ASV) vs “saith to” (DRC)
  • v65 [lexical]: Translates the term for the contingent of soldiers — “watch” (KJV, YLT, DARBY, WEBSTER) vs “guard” (WEB, ASV, DRC)

Nyuma ya ukurasa huu

Matini asilia. Greek (TAGNT, public-domain critical text). The provided Greek text, which aligns with major critical editions but notably includes the Alexandrian addition of the spear thrust in verse 49 and the extended prophetic citation in verse 35.

Majina ya kiungu: Kyrios (Lord), Theos (God).

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

In its own words and setting, Matthew 27 presents the climax of the narrative through the trial, crucifixion, and burial of Jesus. The text portrays Jesus as the innocent, righteous sufferer and the true 'King of the Jews' (vv. 11, 29, 37). Throughout the chapter, his innocence is affirmed by unlikely voices: Judas repents of betraying 'innocent blood' (v. 4), Pilate's wife warns of a dream concerning 'that righteous man' (v. 19), and Pilate washes his hands of the 'blood of this righteous person' (v. 24). Conversely, the religious authorities manipulate the crowds to demand execution (v. 20) and mock him on the cross (vv. 41-43). The narrative concludes with profound apocalyptic signs—darkness, an earthquake, the tearing of the temple veil, and the opening of tombs (vv. 45, 51-53)—signifying that Jesus' death is a cosmic, eschatological event, which prompts a Roman centurion to confess him as the Son of God (v. 54).

Jewish interpretation

Matthew 27 narrates the trial, crucifixion, and burial of Jesus. In its own literary framing, the narrative explicitly portrays the Jewish leaders—the chief priests and elders—and the Jewish multitude as the primary instigators of Jesus's death, demanding his crucifixion and rejecting the release of Jesus in favor of Barabbas (vv. 1, 20, 22). The Roman governor, Pilate, is depicted as recognizing Jesus's innocence, reluctantly yielding to the crowd to prevent a riot, and washing his hands of the execution (v. 24), culminating in the crowd accepting perpetual bloodguilt (v. 25). The text also explicitly frames the events, including the thirty pieces of silver and the casting of lots, as the fulfillment of biblical prophecy (v. 9, 35).

Latter-day Saint

Matthew 27 details the culmination of Jesus' mortal ministry in his trial before Pilate, his crucifixion, and his death. The narrative emphasizes his innocence—attested by Judas's remorse, Pilate's wife's dream, and Pilate's hand-washing—contrasted against the hostility of the religious leaders and the crowds. The chapter reaches its climax with Jesus' cry of dereliction, his yielding up of his spirit, and the cosmic signs of the torn temple veil and the earthquake, concluding with his hasty burial and the sealing of the tomb.

Jehovah's Witnesses

Matthew 27 narrates the formal condemnation of Jesus by the Jewish leaders and his handover to Pontius Pilate. It records Judas's remorse and suicide, Pilate's reluctant capitulation to the crowds to execute Jesus and release Barabbas, and the subsequent mockery by Roman soldiers. Jesus is led to Golgotha, where he is executed alongside two robbers. The narrative details the darkness over the land, Jesus' final cry of abandonment, his death, the tearing of the temple curtain, a significant earthquake, and his burial in a new tomb by Joseph of Arimathea, followed by the posting of a Roman guard to secure the site.

Chaguzi za tafsiri zilizofanywa na NCB (17)
  • v1: elders — Standard term for the Jewish leaders.
  • v1: so as to put him to death — Represents the consecutive/purpose infinitive closely.
  • v4: You see to it — Retains the singular force contrasting with plural in verse 24.
  • v10: Lord — Follows the divine-name map.
  • v16: Jesus Barabbas — Retains the strongly attested textual variant reflecting the naming pattern.
  • v17: Jesus the Barabbas, or Jesus the one called Christ — Parallel phrasing with definite articles.
  • v24: you will see to it — Captures the plural pronoun contrasting with Judas's singular in verse 4.
  • v28: having stripped — Sets up the cognate antonym play with verse 31.
  • v31: stripped off — Completes the cognate antonym play started in verse 28.
  • v40: Son of God — Standard rendering, capitalized as a divine title.
  • v46: My God, my God — Translates the transliterated cry following divine-name map.
  • v46: have you forsaken — Avoids archaic 'hast thou' while maintaining the perfective aspect.
  • v49: But another, having taken a spear, pierced his side, and water and blood came out. — Includes the narrative inclusion present in the source text.
  • v51: look — Replaces archaic 'behold' with contemporary 'look' to preserve the interjection.
  • v51: torn... shaken... torn — Maintains the aorist passive rhyme/assonance pattern of the Greek verbs.
  • v54: Son of God — Confession of divine title capitalized.
  • v64: will be — Removes archaic 'shall' where 'will' is intended.
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)