Matthew 27

Took counsel together
The phrase “took counsel together” is a more literal rendering of the Greek συμβούλιον ἔλαβον (sumboulion elabon). While the sense of the expression may be captured in translations such as “conferred together” or “plotted together,” the exact phrase conveys the Sanhedrin’s move to take the opportunity to meet and come to a decision on Jesus.

delivered
The verb for “delivered” here is παραδίδωμι (paradidōmi). Its most basic literal meaning is to “give over,” but it is used in a variety of contexts with different emphases, and thus cannot be translated the same way everywhere. Its specific meaning in each case is dependent upon its surrounding context and the burden of translation is to give the specific meaning intended by the author. In this verse, παραδίδωμι (paradidōmi) conveys the simple action of the chief priests and elders giving Jesus over to Pilate, and in such contexts the word is translated as “deliver” (cf. Matt 10:17, 19; 17:22; 20:19; 24:9; 26:2, 15; 27:18, 26).

betrayed
Refer to the discussion on verse 2 above. The word translated “betrayed” here, like “delivered” in the previous verse, is παραδίδωμι (paradidōmi). Judas, one of the Twelve, is the subject here, so the verb clearly conveys the idea of betrayal. Thus, per context, the best translation of the word in this case is “betrayed.”

betraying
Refer to the discussion on verses 2 and 3 above.

sanctuary
The word for “sanctuary” here is νάος (naos). It refers to the innermost and most sacred part of the temple. As such, it is more specific than the term ἱερόν (hieron; “temple”), which refers to the entire temple complex. Thus, the translation “sanctuary” accurately captures the meaning of νάος (naos) and properly differentiates it from ἱερόν (hieron).

taking counsel together
Refer to the discussion on verse 1 above.

saying
The word “saying” is included here because it appears in the Greek text (λέγοντος; legontos). It is regularly used in Matthew as an introductory formula for Old Testament citations (cf. Matt 1:22, 2:15, 17; 3:3; 4:14; 8:17; 12:17; 21:4).

crowd
The Greek term ὄχλος (ochlos) is consistently translated as “crowd” throughout this passage (cf. vv. 20, 24). By giving it the same term in English, readers can detect the strategic role of the crowds in the narrative, and how important it is that they are persuaded against Jesus (v. 20).

Christ
“Christ” (χριστὸς; christos; “Anointed One”) is the Greek expression of the Hebrew מָשִׁיחַ (mashiach; “Messiah” or “Anointed One”). It is the title applied to the promised Messiah of God foretold in the Old Testament.

delivered…over
Refer to the discussion on verse 2 above.

answered and said
The phrase “answered and said” is translated here just like it is in verse 25. The consistency in translation helps readers to understand how Matthew stresses the importance of the governor’s reply to the crowd and the crowd’s later reply to the governor.

Christ
Refer to the discussion on verse 17 above.

Let Him be crucified
The phrase “Let Him be crucified” translates the third-person, passive, imperative Σταυρωθήτω (staurōthētō). The parsing is significant as it places Jesus as the subject of the command (not the object, as in the phrase “Crucify Him”). The third person command places Jesus in the spotlight more so than Pilate.

what evil did He do
The phrase “what evil did He do” captures the aorist verb tense in the Greek phrase Τί γὰρ κακὸν ἐποίησεν (ti gar kakon epoiēsen). The aorist tense portrays the action holistically, unlike the imperfect tense which portrays an event as occurring or unfolding over time. The effect of the aorist in this verse is to question, holistically, what evil Jesus had done in the past.

they were crying out
The Greek verb ἔκραζον (ekrazon) is consistently translated as “cried out” (cf. Matt 8:29; 14:26; 20:30). This helps readers to see that the term with which the people cry for Jesus’ crucifixion is the same term with which Matthew says Jesus “cried out” on the cross as He died (v. 50).

Let Him be crucified
Refer to the discussion on verse 22 above.

answered and said
Refer to the discussion on verse 21 above.

be on
The phrase “His blood be on us” reflects a literal translation of the Greek Τὸ αἷμα αὐτοῦ ἐφʼ ἡμᾶς (to haima autou eph hēmas). The people declare their preference to suffer the consequences of Jesus’ blood on them and their children rather than to see Jesus live.

delivered…over
Refer to the discussion on verses 2–3 above. In this verse, παραδίδωμι (paradidōmi) is translated “deliver over,” which informs the reader that this is the same Greek verb used in reference to Judas in the previous chapter (Matt 26:15), and to the Jewish leaders in verse 2 of this chapter.

When they had mocked Him
Since Matthew uses the Greek term ὅτε (hote), a temporal particle often translated as “when” (cf. Matt 7:28; 12:3; 21:1), it is best to begin the verse with “when” rather than “after.” The sequence is further captured by translating the aorist verb as “had mocked.” In this way, the verse transitions the narrative away from the cruel mockery of the Romans and on toward the cross.

garments
The Greek word here is ἱμάτιον (himation), the general word for “garment.” Thus, it is translated as “garments” here. Ἱμάτιον (himation) is consistently translated as “garment” throughout the New Testament (excepting two occurrences [John 19:2, 5] where it specifically describes the purple “robe” put mockingly on Jesus).

He did not want
Since Matthew uses an aorist verb, which portrays an action holistically (rather than as unfolding in time), the phrase οὐκ ἠθέλησεν (ouk ēthelēsen) is translated simply as “He did not want.” Matthew’s point is not to highlight Jesus’ continued refusal to drink, but the fact of His refusal to drink.

garments
Refer to the discussion on verse 31 above.

blaspheming
While some translations use “derided” or “hurling abuse” here, the Greek word is βλασφημέω (blasphēmeō), in which the derivative English word “blasphemy” can be clearly recognized. The rendering “blaspheming” is used here because it is the closest possible translation to the Greek text and because it preserves consistency with other texts (cf. Matt 9:3; 26:65). With the word used in the contexts of Matthew 9 and Matthew 26 to describe others accusing Jesus of blasphemy, an ironic reversal is seen here at the cross: the charge of blasphemy brought against Jesus is the very transgression now committed by those passing by.

sanctuary
Refer to the discussion on verse 5 above.

were saying
The verb ἔλεγον (elegon; “were saying”) appears here in the imperfect tense. This tense portrays an action as occurring over time; therefore, Matthew is revealing the repeated refrain of the bystanders at Jesus’ crucifixion.

sanctuary
Refer to the discussion on verse 5 above.

God’s Son
The translation “Truly this man was God’s Son” reflects the Greek Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος (alēthōs theou huios ēn houtos). The expression “God’s Son” (θεοῦ υἱὸς; theou huios) is distinct from “Son of God” used elsewhere (e.g., Matt 4:3, υἱὸς εἶ τοῦ θεοῦ; huios ei tou theou; cf. 4:6; 8:29; 26:63; 27:40, 43), and accentuates Jesus’ categorical relationship to God as His Father (cf. 21:37–39; 22:42–45). The centurion’s exclamation that Jesus is God’s Son, with the interjection “truly” and the particular articulation “God’s Son,” hearkens back to the disciples’ confession of the same truth in Matthew 14:33, when the disciples said to Jesus, “You are truly God’s Son!” (Ἀληθῶς θεοῦ υἱὸς εἶ; alēthōs theou huios ei). The genitive θεοῦ (theou) may appear without the definite article while referring to the true God rather than to “a god” (e.g., Matt 14:33). Thus, as the disciples were unequivocally referring to the true God in Matthew 14:33, so was the centurion confessing the same truth.

tomb
In 27:57–28:10, Matthew uses two different Greek words to describe the place where Jesus was buried: μνημεῖον (mnēmeion), translated “tomb” (here [2x] and 28:8), and τάφος (taphos), translated “grave” (27:61, 64, 66; 28:1). Maintaining distinct translations for these terms helps the reader notice that Matthew is using two different Greek words here. The word “tomb” (μνημεῖον; mnēmeion; lit. a “memorial” or “monument”) carries the nuance of retaining the memory of a person. In this context, this term is used when the tomb is open (both before the stone is placed and after it has been rolled away) and memorializes the events surrounding Jesus’ death and His subsequent resurrection. The word “grave” (τάφος; taphos) comes from the Greek word for “bury” (θάπτω; thaptō) and carries the nuance of burial. In this context, the term is used after the tomb has been sealed and accentuates the reality of Jesus’ death. In using both terms, Matthew demonstrates Jesus’ real death and burial, as well as the memorial aspect of Jesus’ death, burial, and resurrection (cf. 27:53, where the empty “tombs” of other risen saints would also memorialize Jesus’s resurrection).

grave
See the discussion for verse 60 above. The word “grave” (τάφος; taphos) is used to differentiate from “tomb” (μνημεῖον; mnēmeion) occurring in previous verses (vv. 52, 60).

order for
The Greek verb κελεύω (keleuō) is translated here as “order for” and is consistent with its translation in verse 58. The parallel rendering assists the reader to consider the requests of both Joseph and the other Jewish leaders alongside one another. This demonstrates Pilate’s efforts to appease and to bring the matter of Jesus’ crucifixion to an end.