The Book of Matthew-Chapter 27

(1) Now when the morning had come (the Sanhedrin was up all night), all the chief priests and the elders of the people took counsel against Yeshua (see Psa 2.2) to put him to death (2) and they bound him, and led him away, and delivered him up to Pilate the governor (he was cruel by nature, stubborn and ruled using bribery, extortion, insults, frequent executions without trial. He held the Jews and their laws in contempt, provoked them using images of the emperor in Jerusalem and murdered protesters by hiding his soldiers in the crowds. Finally, several Jewish sages went to Rome to complain about him. One of these was Gamaliel, Paul’s teacher who was nasi of the Sanhedrin. As a result, Pilate was finally removed). (3) Then when Judas, who betrayed him, saw that he had been condemned, he felt remorse (there is a difference between remorse and repentance. Remorse is worldly and self-centered. You are sad because of how something affected you. But repentance is outside of yourself, you turn because you see how your behavior affected others) and returned the thirty pieces of silver to the chief priests and elders, (4) saying, “I have sinned by betraying innocent blood (the problem is that he confessed neither to God or Yeshua and is similar to Pharaoh’s confession in Exo 9.27).” But they said, “What is that to us (guilt or innocence means nothing to us, we have him now)? See to that yourself!” (5) And he threw the pieces of silver into the sanctuary (where they were sitting in the Chamber of the Hewn Stone-Zech 11.13) and departed; and he went away and hanged himself. (6) And the chief priests took the pieces of silver and said, “It is not lawful to put them into the temple treasury, since it is the price of blood (the price of a gored slave-Exo 21.32. This is a case of “straining on a gnat and swallowing a camel” and probably took the money out of there to kill him, but now they can’t put it back).” (7) And they counseled together and with the money bought the potter’s field as a burial place for strangers. (8) For this reason that field has been called the field of blood (or “akeldama”-Acts 1.19. This was located south of the city in the Hinnom Valley, or Tophet, the most cursed place on earth in the Scriptures. Another name for this area was Gehenna, or “gay (valley) Hinnom.” Somehow Caiaphas purchased this area back because his tomb was found in the area of Akeldama. How appropriate that the money used to betray Yeshua was used to buy a field for the burial of strangers, then Caiaphas ended up there). (9) Then that which is spoken through Jeremiah the prophet was fulfilled, saying, “And they took the thirty pieces of silver, the price of the one whose price had been set by the sons of Israel; (10) and they gave them for the potter’s field, as the Lord directed me (this prophecy is not in Jeremiah, but Zechariah. There are two reasons for Jeremiah being named here. First, it may be a scribal error. But, that is not likely. The second is this. There is a concept in Hebrew thought called “block logic” and this could be an example of that. We know that the “old testament” is divided into three parts: The Torah, the Nevi’im (prophets) and the Ketuvim (writings). Taking the first letters of each, you have “TNK”, or “tanach.” The Ketuvim begins in Psalms, and it is why the Ketuvim is called “psalms” by Yeshua in Luke 24.44. Jeremiah is an early prophet, so a passage from a latter prophet might be justly cited under the name of the first prophet that constituted the whole set, Jeremiah. This practice is seen by the Hebraic practice of citing the first verse from a passage, representing the whole passage. Other examples can be seen in Matt 23.35 and Acts 7.16).” (11) Now Yeshua stood before the governor, and the governor questioned him, saying, “Are you the King of the Jews?” And Yeshua said to him, “It is as you say.” (12) And while he was being accused by the chief priests and elders, he made no answer (his time had come). (13) Then Pilate said to him, “Do you not hear how many things they testify against you?” (14) And he did not answer him with regard to even a single charge, so that the governor was quite amazed. (15) Now at the feast (Mishnah, Sanhedrin 11.4 says that a condemned man should be put to death at one of the three main feasts of Passover, Shavuot and Sukkot) the governor was accustomed to release for the multitude any prisoner whom they wanted. (16) And they were holding at that time a notorious prisoner, named Barabbas (which means “son of the father” which was also what Yeshua was). (17) When therefore they were gathered together, Pilate said to them, “Whom do you want me to release to you? Barabbas (some manuscripts have “Yeshua (or Jesus)” before Barabbas because that was his first name), or Yeshua, who is called the Messiah?” (18) For he knew that because of envy they had delivered him up. (19) And while he was sitting on the judgment seat, his wife sent to him, saying, “Have nothing to do with that righteous man; for last night I suffered greatly in a dream because of him (her dream was from God to bear further testimony of his innocence).” (20) But the chief priests and the elders persuaded the multitudes to ask for Barabbas, and to put Yeshua to death. (21) But the governor answered and said to them, “Which of the two do you want me to release to you (the scene here of the two standing before Pilate is pictured in the Yom Kippur ceremony. Yeshua is the goat for the Lord, and Barabbas is Azazel and let go “in the wilderness.” Also, there is evidence that Barabbas’ first name was also Yeshua. So, you have Yeshua, the son of the Father (Bar Abbas) standing with Yeshua Bar Abbas)?” And they said, “Barabbas.” (22) Pilate said to them, “What then shall I do with Yeshua who is called Messiah?” They all said, “Let him be crucified!” (24) And when Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands (using the Jewish purity laws, he did this to show innocence-Psa 26.6; Deut 21.6-7) in front of the multitude, saying, “I am innocent of this man’s blood; see to it yourselves (you will be answerable for this, you know better).” (25) And all the people answered and said, “His blood be upon us and our children (and it was by 70 AD and the destruction of the nation, Jerusalem and the temple)!” (26) Then he released Barabbas for them; but Yeshua he scourged (“scorpio” is latin for “scorpion”, or the Roman flagrum, from a biblical quotation from 1 Kings 12.11) and delivered over to be crucified. (27) Then the soldiers of the governor took Yeshua into the Praetorium (judgment hall), and gathered the whole Roman cohort around him (the same that Judas had, about 500 soldiers). (28) And they stripped him (at least his upper body), and put a scarlet robe on him (mocking his “kingship”). (29) And after weaving a crown of thorns, they put it on his head, and a reed (or rod) in his right hand; and they kneeled down before him and mocked (mocking is calling something good, bad. A flatterer calls bad, good) him saying, “Hail, king of the Jews!” (30) And they spat on him, and took the reed and began to beat him on the head. (31) And after they had mocked him, they took his robe off and put his garments on him, and led him away to crucify him. (32) And as they were coming out (of the city), they found a certain Cyrenian named Simon, this man they pressed into service to bear his cross (Simon means “to hear” and those who hear the Lord will have to bear the cross. The Romans did not do this out of mercy for Yeshua, but he was very weak, bones may have been out of joint-Psa 22.14, and he couldn’t walk). (33) And when they had come to a place called Golgotha (“Golgotha” is related to the word “galgal” and “Gilgal” and has the same Hebrew root meaning of “wheel”, “circle” or to “roll.” Gilgal is where the Israelites were circumcised after entering the promised land with Joshua-Josh 5.9-12. It is said their reproach was “rolled away.” It is also related to the word “Galilee.” All these ideas come together in the word Golgotha, where the reproach of sin was “rolled away” due to Yeshua’s sacrifice and the new circumcision of the heart takes place when we are born again), which means Place of the Skull (Greek “kranion”). (34) They gave him wine to drink mingled with gall (something bitter), and after tasting it, he was unwilling to drink. (35) And when they had crucified him, they divided up his garments among themselves, casting lots; (36) and sitting down, they began to keep watch over him there. (37) And they put up above his head the charge against him which read, “This is Yeshua the King of the Jews (John 19.19 has a different rendering that says “Yeshua the Nazarene the king of the Jews” but in Hebrew it could say “(Y)eshua (H)a notzri (V)’melek (H)a yehudim.” When these words are arranged it forms the name of God, YHVH. Pilate arranged this saying on purpose because he knew the first letter of each section would have revealed what he was saying. The chief priests complained to Pilate about it because of this statement for several reasons, but Pilate refused to change it because he was making a statement to the Jewish people. He was saying “if I can do this to your “God” and “king”, what do you think I can do to you!”). (38) At that time two robbers were crucified with him, one on the right and one on the left. (39) And those who were passing by (he was crucified along a road) were hurling abuse at him, wagging their heads, (40) and saying, “You who destroy the temple and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.” (41) In the same way the chief priests, along with the scribes and elders, were mocking (mocking calls good, bad, and a flatterer calls bad, good) him, and saying, (42) “He saved others; he cannot save himself. He is the king of Israel; let him now come down from the cross, and we will believe him (more evidence that this was a wicked generation who seek a sign). (43) He trusts in God; let him deliver him now, if he takes pleasure in him; for he said, ‘I am the son of God.'” (44) And the robbers also who had been crucified with him were casting the same insult at him. (45) Now from the sixth hour (12 noon) darkness fell upon the land until the ninth hour (or approximately 3 pm. The Passover lamb was to be killed “between the evenings”, or 12 pm to 3 pm. As Yeshua was on the cross, these lambs were being killed in the temple during these hours. This confirms to us what the Lord meant in Exo 12.6 by “between the evenings”). (46) And about the ninth hour Yeshua cried out with a loud voice, saying, “Eli, Eli, lama sabachtani” that is “My, my God, why have you forsaken me (there is a problem here. Yeshua is not quoting the Psalms here. If he was, he would have said these words in Hebrew and not Aramaic. If he was quoting Psa 22.1 exactly, he should have said the Hebrew “azavtani” which means “forsaken” but that was the language of unbelief and Yeshua would never have said this. If he said forsaken in Aramaic it would be “nashatani.” But, he said “sabachtani” which is Aramaic for “kept me” meaning “to this end I was born” or “this is my destiny” which he said himself many times-John 12.27; 18.37-see the book “A Key to the Original Gospels, p 102-104, By George Lamsa. He was not forsaken by the Father and there was never any spiritual separation between the Father and Yeshua and he said that the world may forsake him, but the Father never would).” (47) And some of those were standing there, when they heard it began saying, “This man is calling for Elijah (they didn’t understand what he said, which is the case for unbelievers).” (48) And immediately one of them ran, and taking a sponge, he filled it with sour wine, and put it on a reed and gave him to drink. (49) But the rest of them said, “Let us see whether Elijah will come and save him (they expected Elijah to come at Passover).” (50) And Yeshua cried out again with a loud voice, and yielded up his spirit. (51) And behold, the veil of the temple was torn in two from top to bottom ( This was the veil at the entry of the sanctuary, or “ulam”, not into the holy of holies, because there were two curtains before the holy of holies. The veil in this verse had four colors on it, blue symbolizing heaven, linen symbolizing the earth, scarlet symbolizing fire and purple the sea. This tearing of the veil means “the heavens were opened” which is a mystical expression that means a deeper understanding of the Lord was coming and will be understood. We see it used in Rev 4.1. This curtain was opened during the three pilgrim festivals of Passover, Shavuot and Sukkot, so this tearing was done by God and not the priests as normally done. The curtains to the place of the Ark were opened on the 9th of Av and other times. The Diatessaron 52.2, which was an early gospel harmony by Tatian around 160 AD, says that the veil torn was the one at the entry of the sanctuary, not the holy of holies, which had two veils), and the earth shook; and the rocks were split (52) and the tombs were opened and many bodies of the saints (the righteous before Yeshua) who had fallen asleep (died) were raised; (53) and coming out of the tombs after his (Yeshua) resurrection, they entered the holy city (Jerusalem) and appeared to many (these people could not be raised until after Yeshua, and were recently deceased because the living people knew who they were. This was another sign that Yeshua was the Messiah. It also fulfilled the meaning of the feast of First Fruits, when the barley was plucked up and offered to God. However, Yeshua doesn’t raise crops, he raises people). (54) Now the centurion, and those who were with him keeping guard over Yeshua, when they saw the earthquake and the things that were happening (including the tearing of the veil, which meant that in order for him to see it, it had to be the one at the entry to the sanctuary, otherwise how could he see through that veil into the building to see the inside veils torn), became very frightened and said, “Truly this was the Son of God!” (55) And many women were there looking on from a distance, who had followed Yeshua from Galilee, ministering to him, (56) among whom was Mary (Miriam) Magdalene (from Magdala), Mary (Miriam) the mother of James (Jacob) and Joseph (wife of Cleopas and sister to Yeshua’s mother), and the mother of the sons of Zebedee (whose name was Salome-Mark 15.40). (57) And when it was evening (leading to the actual Passover seder, the 15th of Nisan, a high Sabbath and the beginning of the feast of Unleavened Bread) there came a rich man from Arimathea, named Joseph, who himself had also become a talmid of Yeshua. (58) This man came to Pilate and asked for the body of Yeshua. Then Pilate ordered it to be given over. (59) And Joseph took the body and wrapped it in a clean linen cloth, (60) and laid it in his own new tomb (Yeshua was conceived in a “new” womb, his mother being a virgin. His father was Joseph. Now, Yeshua’s body is put into a “new” tomb by another Joseph. The womb and tomb are connected in Jewish thought. The letter “mem” can be written open, meaning a womb receiving life, and closed, meaning a tomb receiving a body with no life) which he had hewn out in the rock; he rolled a large stone (also an allusion to Gilgal, Galilee and Golgotha) against the entrance, and went away. (61) And Mary Magdalene was there, and the other Mary (wife of Cleopas, the sister of Yeshua’s mother), sitting opposite the grave. (62) Now on the next day (Nisan 15, a high Sabbath and the first day of the feast of Unleavened Bread), which is one day after the preparation (Nisan 14, the Passover, when everything was to be prepared for the meal that night, including the lamb), the chief priests and the Pharisees gathered together with Pilate, (63) and said, “Sir, we remember that when he was still alive that deceiver said, ‘After three days I am to rise again.’ (64) Therefore, give orders for the grave to be made secure until the third day, lest his talmidim come and steal him away and say to the people, “He has risen from the dead,’ and the last deception will be worse than the first.” (65) Pilate said to them, “You have a guard (take what you need); go (and satisfy yourselves about this), make sure it is as secure as you know how.” (66) And they went and made the grave secure, and along with the guard they set a seal on the stone.

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