| Matthew 27:57 | |
|---|---|
← 27:56 27:58 → | |
 A medieval sculpture of Joseph of Arimathea in Cologne. His costume serves to illustrate his wealth | |
| Book | Gospel of Matthew |
| Christian Bible part | New Testament |
Matthew 27:57 is the fifty-seventh verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse begins a discussion of the burial of Jesus and introduces Joseph of Arimathea.
The original Koine Greek, according to Westcott and Hort, reads:
In the King James Version of the Bible it is translated as:
The modern World English Bible translates the passage as:
For a collection of other versions see BibleHub Matthew 27:57
The verse makes note that these events happened that same evening, the last of a series of chronological notes Matthew adds to the crucifixion narrative. [1] Purchasing burial clothes and anointments, as well as the burial itself, would have been impossible on Sabbath. Jesus died at the ninth hour, or 3:00pm, Jesus' disciples would thus have had to work rapidly to have the burial complete by the start of Sabbath at sundown. France notes that Joseph may have started his preparations, including the meeting with Pilate, before the crucifixion. [2]
This verse introduces Joseph of Arimathea, who is found in all four gospels. None of them give many details about this figure, but in later years extensive legends about who he was have developed. Kenner notes that other scholars have noticed a parallel between Joseph here appearing to protect Jesus' body, just as Joseph, the husband of Mary, protected the infant Jesus in Matthew 2. Keener does not place much weight on this parallelism. In the other gospels Joseph does not play much of a role in the infancy narrative, but Joseph of Arimathea still appears. Joseph was also a very common name at the time. [3] The historicity of Joseph's role in Jesus' burial is debated among scholars. He is not mentioned outside the gospels, and Acts 13:29 can be read to imply that Jesus was buried by the governing forces. [3] Other than Joseph, no disciples are mentioned in the burial narrative. [4]
Matthew's introduction of Joseph of Arimathea is distinct from the other gospels. Mark 15:43 describes him as "searching for the kingdom of God." Matthew elevates him to a full disciple, perhaps the author's interpretation of Mark's statement. [5] Matthew drops any mention of Joseph's being part of the ruling Sanhedrin, thus also avoiding the issues the other gospel writers have with reports that the Sanhedrin universally condemned Jesus. [2] No information is given on how Joseph became a disciple. The identity of Arimathea is no longer known, but Joseph's ownership of a tomb makes clear he is from the Jerusalem area. Luke 23:51 unambiguously states that Arimathea was a "city in Judea." Matthew, as well as Mark and Luke, make no mention of Jesus preaching outside of Galilee before this final week, and imply that this was Jesus' first attempt to minister in Jerusalem. To France this is evidence for the synoptics having a simplified narrative of Jesus' ministry. [2] The Gospel of John does mention an earlier trip to the south, that could explain converts in this region. Davies and Allison mention that being buried by a disciple may be a link to John the Baptist, who was also buried by his disciples at Matthew 14:12. [6]
Matthew is the only gospel writer to describe Joseph as a "rich man" a depiction that has become central to Joseph's depictions in later art and culture. Owning such a tomb outside of the city would have been a luxury item in this era, and Harrington speculates that the author of Matthew extrapolates Joseph's wealth from that fact. [5]
Considering the many Old Testament references in Matthew, the mention of wealth could also be a reference to Isaiah 53:9, which describes the messiah's grave as being "with a rich man." [2] Davies and Allison not that Isaiah also mentions that "they made his grave with the wicked," which is not connected to Matthew's narrative. This reduces the chance that this verse is a reference to Isaiah, though Matthew's Old Testament references are often very loose. [6] Gundry notes that modern scholars today doubt that "rich man" was in the original version of Isaiah 53:9, but it would have been in the version the author of Matthew was using so that does not affect this verse. [7] France also notes that the mention of Joseph's wealth can serve to counter the strong condemnation of the wealthy in Matthew 19. [8]
Matthew 1:13 is the thirteenth verse of Matthew 1 of the Gospel of Matthew in the New Testament. The verse is part of the section where the genealogy of Joseph, the father of Jesus, is listed. This verse covers the section somewhat after the Babylonian Captivity six generations before Jesus.
Matthew 27:3 is the third verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse returns to the story of Judas Iscariot who, in the previous chapter, had accepted payment to betray Jesus to the Jewish authorities. This verse opens the story of Judas' remorse and death, interrupting the Gospel's narrative regarding the trials of Jesus.
Matthew 7:19 and Matthew 7:20 are the nineteenth and twentieth verses of the seventh chapter of the Gospel of Matthew in the New Testament and are part of the Sermon on the Mount. The verses continue the section warning against false prophets.
Matthew 28:1 is the first verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse opens the resurrection narrative as Mary Magdalene and "the other Mary" visit Jesus' tomb after the crucifixion.
Matthew 28:4 is the fourth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative; describing the reaction of the tomb guards after the arrival of the angel of the Lord and the occurrence of an earthquake that opened the tomb.
Matthew 28:2 is the second verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Mary Magdalene and "the other Mary" were approaching Jesus' tomb after the crucifixion, when an earthquake occurred and an angel appeared.
Matthew 28:5–6 are the fifth and sixth verses of the twenty-eighth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. Both verses form part of the resurrection narrative. An angel has appeared at the empty tomb and now gives instructions to Mary Magdalene and "the other Mary".
Matthew 28:7 is the seventh verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. An angel has appeared at the empty tomb and in this verse he continues his instructions to Mary Magdalene and "the other Mary".
Matthew 28:9 is the ninth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Mary Magdalene and "the other Mary" are leaving the empty tomb of Jesus after encountering an angel, and in this verse they encounter the risen Jesus.
Matthew 28:10 is the tenth verse of the twenty-eighth chapter in the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Having left the empty tomb, Mary Magdalene and "the other Mary" are on their way to meet the other disciples, when Jesus meets with them. In this verse the risen Jesus speaks with them.
Matthew 28:12 is the twelfth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. In this verse the guards of the tomb, after being present for an angel hearkening the resurrection, are bribed by the priests to lie about what they saw.
Matthew 27:62 is the sixty-second verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse occurs after the crucifixion and entombment of Jesus. In it the leaders of the Jewish community meet with Pontius Pilate.
Matthew 27:61 is the sixty-first verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes two women waiting by the Tomb of Jesus after the crucifixion.
Matthew 27:60 is the sixtieth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes the Entombment of Jesus by Joseph of Arimathea after the crucifixion.
Matthew 27:59 is the fifty-ninth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes Joseph of Arimathea gathering Jesus' body after the crucifixion.
Matthew 27:58 is the fifty-eighth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes Joseph of Arimathea meeting with Pontius Pilate to secure the burial of Jesus.
Matthew 27:55–56 are the fifty-sixth and fifty-seventh verses of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. The crucifixion and death of Jesus have just occurred, and these verses make note of a group of women who were present at that event.
Matthew 27:5 is the fifth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse continues the final story of Judas Iscariot. In the earlier verse Judas had regretted his decision to betray Jesus, but is met with disinterest from the Jewish leaders. In this verse his response is to return the blood money and then commit suicide.
Matthew 27:1 is the first verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse begins the chapter on the trial and crucifixion of Jesus.
The burial of Jesus refers to the entombment of the body of Jesus after his crucifixion before the eve of the sabbath. This event is described in the New Testament. According to the canonical gospel narratives, he was placed in a tomb by a councillor of the Sanhedrin named Joseph of Arimathea; according to Acts 13:28–29, he was laid in a tomb by "the council as a whole". In art, it is often called the Entombment of Christ.
| Preceded by Matthew 27:56 | Gospel of Matthew Chapter 27 | Succeeded by Matthew 27:58 |