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Matthew 27 is the 27th chapter in the Gospel of Matthew, part of the New Testament in the Christian Bible. This chapter contains Matthew's record of the day of the trial, crucifixion and burial of Jesus. Scottish theologian William Robertson Nicoll notes that "the record of this single day is very nearly one-ninth of the whole book". [1]
N. T. Wright, an Anglican New Testament scholar and theologian, has stated, "The tragic and horrible later use of Matthew 27.25 ('his blood be on us, and on our children') as an excuse for soi-disant 'Christian' anti-semitism is a gross distortion of its original meaning, where the reference is surely to the fall of Jerusalem." [7]
The Greek term used in this verse, Greek: κουστωδίας, koustodia, is a borrowing from the Latin custodia, and thus also implies Roman forces. [2] This is the same wording as is used at Matthew 27:27, where the soldiers are clearly Roman guards. [4] However, R. T. France argues that the guards were probably Jewish temple guards.
Matthew 27 describes him [a] simply as a rich man and disciple of Jesus, but according to Mark 15, Joseph of Arimathea was "a respected member of the council, who was also himself looking for the kingdom of God". [b] Luke 23 adds that he "had not consented to their decision and action". [c]
[1] [2] [3] The notion arose in early Christianity, and features in the writings of Justin Martyr and Melito of Sardis as early as the 2nd century. [4] The Biblical passage Matthew 27:24–25 has been seen as giving voice to the charge of Jewish deicide as well.
2 Chronicles 27 is the twenty-seventh chapter of the Second Book of Chronicles the Old Testament in the Christian Bible or of the second part of the Books of Chronicles in the Hebrew Bible. [ 1 ] [ 2 ] The book is compiled from older sources by an unknown person or group, designated by modern scholars as "the Chronicler", and had the final ...
Matthew 27:2 is the second verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. Jesus has been condemned by the Jewish Sanhedrin , and in this verse is handed over to Pontius Pilate .
It refers to "practical, domestic" serving in this verse. [3] These verses are based on Mark 15:40 and 41, with several alterations. Matthew adds the word many to the opening line, moving it from towards the end of Mark 15:41. 27:55 is also paralleled by Luke 23:49, but Luke does not make mention of any specific women being present.