Matthew 27

Took counsel — the second council, after the night one of 26:57.

The governor — Pilate's office is named before his person.

Regretted it renders μεταμέλομαι (metamelomai), a change of feeling — this edition keeps it apart from the repent-word of 4:17. Judas' end stands only in this book.

You see to it — the same words Pilate uses at verse 24, and this book puts them in both mouths.

Hanged himself (ἀπάγχομαι, apanchomai) is used once in the four Gospels. Acts 1:18 tells the end another way.

Korbanas is the temple treasury, an Aramaic word kept as sound — related to the Korban of Mark 7:11.

The potter's field — bought for strangers, and named in verse 8.

To this day — the writer speaks from a time after the events.

Through Jeremiah — the words are Zechariah 11:12–13, not Jeremiah. The text is left as it stands. The price of the priced one keeps a Greek doubling.

As the Lord directed me — the quotation ends in the first person, and the writer does not explain it.

You say so — the Greek neither grants nor denies; it hands the words back.

He answered nothing — the silence is recorded three times in this scene.

How many things — Pilate presses him to answer.

Not to a single word — the Greek says “not to one word”.

Was accustomed — the writer gives it as a custom, and no other record of it survives.

Jesus Barabbas — the base text of this edition gives the prisoner the same first name, and many manuscripts drop it. Barabbas means “son of the father”.

Jesus called Barabbas, or Jesus called Christ — the choice is put between two men with one name.

Out of envy — the writer names the motive that no one in the scene names.

Pilate's wife and her dream stand only in this book. Dream is the word of chapters 1 and 2, where dreams came to Joseph.

Persuaded the crowds — the writer says who moved the shout.

Which of the two — the question is put again with the names left off.

Let him be crucified — the Greek is a passive imperative, and the crowd names no doer.

What evil has he done — the question is not answered.

Washed off his hands — this scene stands only in this book. You will see to it is the phrase of verse 4.

His blood be on us — only this book records the answer, and the Greek has no verb in it.

Scourged (φραγελλόω, phragelloō) is built on a Latin word the text has borrowed.

Praetorium and cohort are Roman words; the first is kept as sound, so the borrowing stays visible.

Scarlet (κόκκινος, kokkinos) — Mark 15:17 and John 19:2 say purple. This edition keeps the difference.

Greetings renders χαῖρε (chaire), the everyday greeting whose plain sense is “rejoice” — the same word Judas used at 26:49. A reed in his right hand — only this book gives the mock sceptre.

Struck him on the head — with the reed they had given him.

His own garments — the mockery is undone before the killing.

Forced (ἀγγαρεύω, angareuō) is the Persian loan-word of 5:41, for compulsory carrying. His cross — John 19:17 says he carried it himself. The books are left as they stand.

Golgotha is Aramaic, kept as sound and translated in the same line — the sound is not let go.

Gall (χολή, cholē) — Mark 15:23 says myrrh. Having tasted it — this book has him taste and refuse; Mark says only that he did not take it.

Casting lots takes up Psalm 22:18, the psalm quoted again at verse 46.

They kept watch over him — only this book has the soldiers sit and watch.

The charge renders αἰτία (aitia), the legal ground. This is Jesus — only this book adds the name.

Robbers (λῃσταί, lēstai) — the word of 26:55, and not a word for rebels.

Shaking their heads takes up Psalm 22:7.

If you are the Son of God — the words the slanderer used at 4:3 and 4:6, now in the mouths of passers-by.

Mocking him — the same verb as the soldiers' at verse 29.

He saved others — the mockers say more than they know.

He trusted in God takes up Psalm 22:8 — only this book has this taunt.

The robbers … reviled him — this book has both revile; Luke 23:40 has one defend him.

The sixth hour is about noon; the darkness lasts three hours.

Eli, eli, lema sabachthani — this book has the first word in a Hebrew form; Mark 15:34 has an Aramaic one. The words are Psalm 22:1, kept as sound and translated in the same line.

This man is calling Elijah — the mishearing turns on the sound, which is why the sound was kept.

Sour wine (ὄξος, oxos) is the thin wine soldiers drank.

Leave him renders ἄφες (aphes) — the same verb this edition renders “forgive” elsewhere.

Gave up his spirit renders ἀφίημι (aphiēmi) with “spirit” — Mark 15:37 uses a different verb, and this edition keeps them apart.

Torn in two — the same verb as the torn heavens at Mark 1:10. The earthquake and the split rocks stand only in this book.

Fallen asleep — the word used of death at John 11:11. This scene stands only in this book.

After his rising — the Greek puts their coming out after his, which is hard, and the text is left as it stands.

Commander of a hundred renders ἑκατόνταρχος (hekatontarchos), the Greek word; Mark 15:39 uses the Latin one, and this edition keeps them apart. God's Son has no article in Greek, and may be read “a son of God”.

Serving him is the table-verb of 20:28.

The mother of the sons of Zebedee — this book names her by her sons, as at 20:20.

A rich man — only this book calls Joseph rich; Mark 15:43 calls him a member of the council.

Commanded it to be given over — this book does not have Pilate check with the centurion, as Mark 15:44 does.

Clean linen cloth — only this book calls it clean. The word (σινδών, sindōn) is one sheet; John 19:40 has a plural word instead.

His own new tomb — only this book says the tomb was Joseph's own.

Sitting opposite the grave — the women see the place, as at Mark 15:47.

After the Preparation — the writer names the day without naming the sabbath.

That deceiver (πλάνος, planos) is built on the wander-verb of 24:4.

The guard at the tomb stands only in this book. The last deception will be worse than the first — the wander-word again.

Custodia is a Latin word for a guard, kept as sound — used in the four Gospels only in this book. You have a custodia may also be read as a command, “take a guard”.

Sealing the stone — the seal and the guard are both named, and both fail at 28:2.