Matthew 27:57
Encyclopedia
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 BibRef 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. Purchasing burial clothes and anointments, as well as the burial itself, would have been impossible on the 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 the Sabbath at sundown. France notes that Joseph may have started his preparations, including the meeting with Pilate, before the crucifixion.
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. 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.
Joseph's appearance is all the more notable as all the disciples previously mentioned have fled in fear, and do not play any role in the burial narrative.
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. 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. 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. 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.
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.
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." 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. 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 effect this verse. France also notes that the mention of Joseph's wealth can serve to counter the strong condemnation of the wealthy in Matthew 19.
Gospel of Matthew
The Gospel According to Matthew is one of the four canonical gospels, one of the three synoptic gospels, and the first book of the New Testament. It tells of the life, ministry, death, and resurrection of Jesus of Nazareth...
in the New Testament
New Testament
The New Testament is the second major division of the Christian biblical canon, the first such division being the much longer Old Testament....
. This verse begins a discussion of the burial of Jesus and introduces Joseph of Arimathea
Joseph of Arimathea
Joseph of Arimathea was, according to the Gospels, the man who donated his own prepared tomb for the burial of Jesus after Jesus' Crucifixion. He is mentioned in all four Gospels.-Gospel references:...
.
The original Koine Greek
Koine Greek
Koine Greek is the universal dialect of the Greek language spoken throughout post-Classical antiquity , developing from the Attic dialect, with admixture of elements especially from Ionic....
, according to Westcott and Hort
The New Testament in the Original Greek
The New Testament in the Original Greek is the name of a Greek language version of the New Testament published in 1881. It is also known as the Westcott and Hort text, after its editors Brooke Foss Westcott and Fenton John Anthony Hort...
, reads:
- οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας
- τουνομα ιωσηφ ος και αυτος εμαθητευθη τω ιησου
In the King James Version of the Bible it is translated as:
- When the even was come, there came a rich man of Arimathaea,
- named Joseph, who also himself was Jesus' disciple:
The modern World English Bible
World English Bible
The World English Bible is a public domain translation of the Bible that is currently in draft form. Work on the World English Bible began in 1997 and was known as the American Standard Version 1997...
translates the passage as:
- When evening had come, a rich man from Arimathaea, named
- Joseph, who himself was also Jesus’ disciple came.
For a collection of other versions see BibRef 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. Purchasing burial clothes and anointments, as well as the burial itself, would have been impossible on the Sabbath
Sabbath
Sabbath in Christianity is a weekly day of rest or religious observance, derived from the Biblical Sabbath.Seventh-day Sabbath observance, i.e. resting from labor from Friday sunset to Saturday sunset, is practiced by seventh-day Sabbatarians...
. 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 the Sabbath at sundown. France notes that Joseph may have started his preparations, including the meeting with Pilate, before the crucifixion.
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
Matthew 2
Matthew 2 is the second chapter of the Gospel of Matthew in the New Testament. It describes the events after the birth of Jesus. The first section deals with the visit of the magi and the attempt by King Herod to kill the infant messiah. The second portion deals with Jesus' Flight into Egypt, and...
. 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. 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.
Joseph's appearance is all the more notable as all the disciples previously mentioned have fled in fear, and do not play any role in the burial narrative.
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. Matthew drops any mention of Joseph's being part of the ruling Sanhedrin
Sanhedrin
The Sanhedrin was an assembly of twenty-three judges appointed in every city in the Biblical Land of Israel.The Great Sanhedrin was the supreme court of ancient Israel made of 71 members...
, thus also avoiding the issues the other gospel writers have with reports that the Sanhedrin universally condemned Jesus. No information is given on how Joseph became a disciple. The identity of Arimathea
Arimathea
Arimathea , according to the Gospel of Luke , was "a city of Judea". It was reportedly the home town of Joseph of Arimathea, who appears in all four Gospel accounts of the Passion for having donated his new tomb outside Jerusalem to receive the body of Jesus...
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
Galilee
Galilee , is a large region in northern Israel which overlaps with much of the administrative North District of the country. Traditionally divided into Upper Galilee , Lower Galilee , and Western Galilee , extending from Dan to the north, at the base of Mount Hermon, along Mount Lebanon to the...
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. 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
John the Baptist
John the Baptist was an itinerant preacher and a major religious figure mentioned in the Canonical gospels. He is described in the Gospel of Luke as a relative of Jesus, who led a movement of baptism at the Jordan River...
, who was also buried by his disciples at Matthew 14:12.
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.
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
Messiah
A messiah is a redeemer figure expected or foretold in one form or another by a religion. Slightly more widely, a messiah is any redeemer figure. Messianic beliefs or theories generally relate to eschatological improvement of the state of humanity or the world, in other words the World to...
's grave as being "with a rich man." 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. 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 effect this verse. France also notes that the mention of Joseph's wealth can serve to counter the strong condemnation of the wealthy in Matthew 19.