Matthew 28

there was a great earthquake
The translation “there was a great earthquake” gives a simple rendering of the Greek phrase σεισμὸς ἐγένετο μέγας (seismos egeneto megas). And while the event may have occurred in the past, since it is not written in the pluperfect tense (“there had been”), the phrase should be translated with a simple aorist translation (“there was”) as it appears here. Matthew’s portrayal of the event therefore indicates that the fact of the earthquake is of greater importance than its relative timing.

quaked
The verb σείω (seiō), in reference to people or cities, usually means “to cause to be in a state of commotion, shake, agitate” (see BDAG on σείω). However, the verb is related to the noun σεισμός (seismos; a violent shaking or commotion [see BDAG on σεισμός]). Thus, ἐσείσθησαν (eseisthēsan) is translated as “quaked” here to draw out the wordplay with “earthquake” in verse 2. By making this link, not only does Matthew bring out the intensity of the fear of the guards, but also the reason for their fear—that the angel came down and caused the earthquake and also caused the guards to quake.

answered and said
The phrase “answered and said” is taken to reflect the grammatical structure of the Greek (ἀποκριθεὶς…εἶπεν; apokritheis…eipen), in which Matthew records two verbs that set up the quote of the angel. In this case, “answer” (ἀποκριθεὶς; apokritheis) is taken as a participle of attendant circumstance, and thus it can be translated as shown, namely, in a similar way to the main verb “said” (εἶπεν; eipen). The two-part description of the angel’s speech helps to focus attention on what he says in response to the women’s arrival.

And
The conjunction “and” translates the Greek term καί (kai), and its inclusion here demonstrates the continuity of the angel’s message to the women between verses 6 and 7.

tomb
In 27:57–28:10, Matthew uses two different Greek words to describe the place where Jesus was buried: μνημεῖον (mnēmeion), translated “tomb” (27:60 [2x] and here), 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).

fear
Some translations state that the women “were frightened” or “afraid,” however the Greek word is not a verbal or adjectival idea but the noun φόβος (phobos), used in conjunction with the noun “joy” (χαρά; chara). Thus, the women left the empty tomb with a twofold response of both “fear” and “great joy” (μετὰ φόβου καὶ χαρᾶς μεγάλης; meta phobou kai charas megalēs). The coupling of fear and joy is an appropriate response to the revelation they received of the resurrection of Jesus Christ.

Jesus met them and said, “Greetings!”
The Greek phrase Ἰησοῦς ὑπήντησεν αὐταῖς λέγων· Χαίρετε (Iēsous hupēntēsen autais legōn Chairete) is translated as “Jesus met them and said, ‘Greetings!'” Rather than summarizing Jesus’ words indirectly and from a distance (e.g. “and He greeted them”), Matthew’s portrayal of His statement in Greek is direct and dramatic. The participle behind the translation “said” (λέγων, legōn) clarifies that the statement of Jesus is highlighted as a feature of His action of meeting them. Additionally, the term for “Greetings” appears in the imperative mood, leaving it best rendered as an address. The effect of all these details is to highlight, in dramatic fashion, the spoken words of Jesus to these fearful and joyful women. The word used here (Χαίρετε; Chairete) represents a common greeting often used at that time. Some translations use the interjection “Hail” when translating this word on different occasions, but the rendering “Greetings” better communicates the meaning to the modern reader.

report
Many translations have “tell” or “take word” here, but the verb ἀπαγγέλλω (apangellō) primarily means, “to give an account of something” or “report (back), announce, proclaim” (BDAG). The consistency in translating it as “report” helps readers see the weight this term carries in the context, since it forms a key component of the narrative in verses 8, 10, and 11. The women meet an “angel” (ἄγγελος; angelos) who tells them of Jesus’ resurrection, after which they proceed to leave the tomb in order to “report” (ἀπαγγέλλω; apangellō) of the resurrection themselves, carrying the message forward. Soon, they meet Jesus Himself who urges them to “report” to the disciples, while simulatenously, the guards who were also at the tomb left to “report” to the chief priests. The parallels in verses 10–11 demonstrate how the women and the guards are on very different paths.

brothers
The Greek term ἀδελφός (adelphos) is consistently translated as “brothers,” distinguishing it from the term ἀδελφότης (adelphotēs) which is elsewhere translated as “brethren” (1 Pet 2:17; 5:9).

took counsel together
The translation of συμβούλιον (symboulion) as “took counsel together” heightens the connection to the occurrence of the same verb in Matthew 27:1, 7 and shows that there were multiple conspiracies against Jesus, this being the third. The use of the term here indicates that they were acting deliberately in trying to determine what to do with Jesus. Thus Matthew exposes them as putting the resurrected Christ on trial.

if this is heard before the governor
The Greek phrase ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος (ean akousthē touto epi tou ēgemonos) is literally translated as it appears here, in contrast to the more idiomatic rendering “if this should come to the governor’s ears.” The point is not whether the governor hears it in general, but, as Matthew’s phrase indicates, whether he would hear it in the context of an official hearing (i.e., “before the governor”). Because the guards will need to testify to their leaders about what happened, an official hearing is in view, one which may go as high as to the governor himself. And because the guards are being pushed to falsely incriminate themselves, the Jewish leadership vowed to pursue their legal protection. All of this is spoken in the context of a hearing with legal implications.

doubted
Translating this as an active verb “doubted” rather than a stative idea “were doubtful” more clearly conveys the Greek verb διστάζω (distazō) and also helps the reader connect the only other time the verb is used—Matthew 14:31—where Peter, while walking on the water toward Jesus, doubted (διστάζω; distazō) and began to sink.

behold
The Greek interjection ἰδοὺ (idou) in this verse is sometimes translated in other versions as “lo,” “surely,” or even “remember.” However, “behold” is a more literal, modern, and consistent translation of the Greek term, which appears 62 times throughout Matthew’s gospel. The only place in Matthew where this translation does not render it as “behold” is in 12:2, where the context requires “look” as a more accurate rendering.