The passage
      v27-31. John tells us that the mocking of Jesus takes place during his trial, whereas Mark and Matthew simplify the sequence of events. The soldiers denigrate Jesus as a mock king. An officer's red/purple cape serves as a robe, and a palm fronds as a crown. The spikes are most likely pointing outward, or upward. With the fun over, Jesus is given back his outer cloak and taken away for crucifixion.
      v32-38. Matthew does not dwell on the violence of the crucifixion, but rather the mockery of Jesus and how it illustrates his true person - King of the Jews, Son of God, King of Israel. The site of the crucifixion is possibly that of the church of the Holy Sepulchre just outside the Herodian city wall. The wine and gall (myrrh) was served as a sedative, but Jesus refused it so he could keep his wits about him. Note how the language of these verses follows Psalm 22. The presence of the guards serves to stop any rescue attempt and as was their right, they got to keep the remaining possessions of the executed prisoners. The charge against Jesus (a false king) serves to deter any others with liberation on their mind. Placing it "above his head" indicates the crucifixion is on a cross rather than a "T" (the usual arrangement). As for the "robbers", they are probably political revolutionaries, cf. Jn.18:40. So, Jesus was truly "numbered with the transgressors."
      v39-44. The psalmist cries out to God in the face of mocking. Here, Israel mocks the true "Son of God". The full weight of religious Judaism joins in the mocking. "If the just man is God's son, God will stretch out a hand to him and save him from the clutches of his enemies", Wis.2:10-20. Of course, the Father will care for his Son, but the eyes of unbelief will not see it. Even the criminals join in, although Luke tells us that one didn't mock Jesus.
      v45-53. Mark tells us that the crucifixion began at the third hour, 9am. Matthew now tells us that at the sixth hour, noon, darkness covered the land. This event continues the Exodus imagery - the darkness over Egypt, judgement. Probably a dust storm, certainly not an eclipse. The darkness continues until Jesus' death at the ninth hour, 3pm. Jesus' cry to the Father in the words of Psalm 22:1, expresses the alienation experienced by him. He is now the rejected one, the cursed one. His death as a "ransom for many", 20:28, explains the depth of his experience. The crowd wonders - will Elijah come and inaugurate the kingdom? One individual even acts in kindness and gives Jesus a drink, while the crowd tells this person not to interfere. Finally, Jesus breaths his last with loud cry. John tells us he cried "it is finished." In a symbol of God's judgement, an earthquake (e.g. Joel 3:16), accompanies Jesus' death. The ripping of the curtain before the Holy of Holies carries both the symbol of judgement upon Israel and an opened access into the presence of God. Even the graves of the dead are shaken with apparitions imaging the resurrection in the last day.
      v54-56. A believing band, countering the mocking crowd, proclaims the proper theological interpretation of the events: The Messiah has come; the kingdom is now.

Christ forsaken
      Mel Gibson's "Passion of Christ" will remain a standard for years to come in portraying the events of the crucifixion of Jesus. It's a beautiful film that strives for historical accuracy. Yet it has one major flaw.
      A friend of mine, who saw the film, was not impressed. He's not a believer, although I should say, he is not a churchie, or even more accurately, he is not a "born again believer", since we do tend to define "born again" in a way other than the Bible defines it. Let's call him a seeker. Anyway, he didn't like the film. He was quite put off by the violence. In fact, he felt it was an attempt at self-flagellation, a return to the dark ages, a return to monastic ritual floggings. I guess I wouldn't have noted his criticism if it weren't for the fact that I have heard others make the same point.
      The truth is, Matthew actually downplays the violence. If we want to wind it up we are forced to make much of the soldier's "fun" with Jesus, since there is no evidence that it was violent. How is it that Matthew dismisses the violence while we accentuate the blood and the gore?
      There can be no suggestion that crucifixion is a humane form of execution. Yet, the focus for Matthew is on Christ forsaken, not Christ persecuted. For the small group of disciples who witnessed the crucifixion that day, well they could say with Martin Luther, "Christ forsaken for me."

v28
      ekdousanteV (ekduw) aor. part. "they stripped [him]" - having taken off. A variant exists, "having put on", possibly indicating that his undergarments were put back on him after the scourging in v26 and that the "robe", most likely an officer's cloak, was put on over the undergarments, while his outer garment was put back on after the soldiers took off the purple cloak, v31. All guesswork, of course.

v29
      stefanon (oV) "a crown" - wreath. A festive garland used by the elite on special occasions. The thorns may not have been pressed into Jesus' head, as mockery was the point of the exercise, not torture. "Made a crown out of thorny branches", TEV.
      caire (cairw) imp. "hail" - rejoice. A mocking "Ave Caesar", "Hail, Your Majesty", Phillips.

v30
      etupton (tuptw) imperf. "struck" - were striking. Imperfect, being durative, possibly indicates repetition, "they repeatedly struck him", Weymouth. Again, probably not with violence, but rather in fun, so "beat him", REB, CEV, is going a bit far. It was possibly done as an expression of mock honor.

v32
      exercomenoi (exercomai) part. "as they were going out" - coming out. Temporal participle seems best. Coming out of where? Possibly, "on their way out of the city", Phillips.
      hggareusan (aggareuw) aor. "they forced" - they pressed into service. The word is used of compelling a person to undertake public service.

v33
      topoV "place" - Note, no mention of a hill! The "place" is actually unknown.

v34
      meta colhV (h) "mixed with gall" - with gall. Gall, meaning "bitter", so "wine with gall" may just mean "bitter wine" = "dregs", therefore given in fun, or the "gall" may refer to the bitterness of a narcotic herb, so "drugged wine." If the latter, Jesus refuses the wine so he can remain in control of his senses.

v35
      staurwsanteV (staurow) aor. part. "when they had crucified" - having crucified. The participle probably forms a temporal clause. The brevity of Matthew's description of the crucifixion is interesting.
      diemerisanto (diamerizw) aor. "they divided up" - they divided. "They shared out", Phillips. The soldiers may have left Jesus with the loin cloth, although some commentators argue that the removal of all clothing is in accord with Jewish custom.
      ballonteV klhron "casting lots" - throwing a lot. "They shared out his clothing with a throw of the dice."

v36
      ethroun (threw) imperf. "they kept watch over" - they guarded. The soldiers guarded the prisoners to make sure that no one could attempt a rescue.

v37
      thn aitian outou gegrammenhn "the written charge against him" - the charge of him having been written. "A written copy of the charge against him", Barclay. It was common practice to place a copy of the charge against the criminal, along with their name, on the execution stake, or around their neck. So, Jesus is named, along with his rejected claim to kingship. The religious authorities were correct in wanting the charge changed to "he claimed", but Pilate had obviously had enough of the whole business and let the "prophetic" words remain.

v38
      lhstai (hV ou) "robbers" - Commonly a "brigand/bandit", but may also be used of a "revolutionary"

v39
      oi paraporeuomenoi (paraporeuomai) "those who passed by" - the ones passing alongside. The word seems to apply to casual onlookers who happened on the crucifixion, and even they hurl abuse.
      kinounteV (kinew) part. "shaking [their heads]" - nodding, moving, shaking. "Wagging their heads", REB; "tossing", Barclay. This descriptive serves to underline their derision.

v40
      oikodomwn (oikodomew) pres. part. "build" - building. The present tense may be futuristic, "will build", or possible conative (tendential) where the action is being contemplated, or proposed; "and think you are able to rebuild it in three days."
      ei "if" - Introducing a conditional sentence where the condition is assumed for the sake of the argument. "If you reckon you're the son of God, hop down from the cross."
      uiJoV "the Son" - son. Here we have an example of Colwell's Rule where a definite predicate noun that precedes the verb usually lacks the article. Therefore, it is not translated "a son", but "the Son."

v41
      oJmoiwV adv. "in the same way" - likewise. "So to", Moffatt; "also made fun of Jesus", CEV. It is interesting that the religious authorities should be present along with the rabble.

v42
      swsai (swzw) aor. inf. "[he can't] save" - to save. The tense indicates a single event is in mind, ie. getting off the cross. Even Jesus' accusers underline his role, namely saviour, but fail to recognize the saving significance of his suffering.
      estin (eimi) "he is [the King of Israel]" - Said with tongue in cheek, but the joke is on the authorities, not Jesus. Matthew again poking the cocky! Williams adds "is he?" to underline the cynicism.
      katabatw (katabainw) imp. "let him come down" - let come down.

v43
      pepoiqen (peiqw) "he trusts" - he has trusted. A stative verb that is read as present tense. "He believes God will take care of him", TH. The religious authorities obviously hold that Jesus has claimed divine sonship, probably in messianic terms, rather than a divine father/son relationship. Yet, if he were the messiah, would not divine protection spare him from suffering? Not if he were the suffering servant, which reality they have failed to comprehend.

v44
      wneidizon (oneidizw) pl. imperf. "[the robbers] ... heaped insults" - they were reproaching, upbraiding. "Hurled abuse", Phillips. Turner suggests that the plural here is an example of a plural used for a singular. Luke has only one of the robbers abusing Jesus.

v45
      ekthV (oV) "the sixth hour" - Noon. "At noon ....... which lasted for three hours", TEV
      skotoV egeneto "darkness came" - became darkness. "At midday the sky turned dark", CEV. Popularly seen as an eclipse, but no eclipse lasts three hours. Possibly a dust storm, but more importantly serving as an image of end-time judgment, cf. Joel 3:14-15.
      thn ghn (h) "the land" - the earth.

v46
      egkatelipeV (egkataleipw) aor. "forsaken" - abandoned, deserted. Clearly, Jesus is not abandoned, although he feels it. This can only be related to the weight of human sin and its consequence, namely, separation from God. Although sensing this separation from the Father, Jesus does not "curse" God, he does not turn his face away from God, rather he responds, "my God, my God." Jesus' words are a faith response, not the response of a rebel.

v47
      twn eJsthkotwn (iJsthmi) perf. part. "those standing [there]" - the ones having stood. "The bystanders", NRSV.
      akousanteV (akouw) perf. part. "heard" - having listened. Moffatt, "on hearing", the participle read as a temporal clause.
      fwnei (fwnew) "calling" - calls, shouts. "Calls out to Elijah for help."

v48
      euqewV dramwn ..... labwn spoggon "immediately ..... ran and got a sponge" - immediately running .... having taken a sponge. "Quickly ran to get a sponge", NJB. Matthew is underling haste in the person's actions.
      oxouV (oV) "wine vinegar" - sour wine. "Cheep wine" used by soldiers and labourers, TEV.
      epotizen (potizw) imperf. "offered it" - gave a drink, he gave to drink. The word may imply force, "tried to make him drink it", TEV.

v49
      afeV (afihmi) aor. imp. "leave him alone" - allow, permit, leave. The singular would indicate that the imperative is addressed, by the onlookers, to the person trying to give Jesus a drink. They don't want him to interfere, rather, they want Jesus to suffer so they can see if Elijah will intervene. On the other hand, Moulton argues that a 1st person imperative is often formed by afeV + a subjunctive, thus the injunction would be "let us see", REB, rather than "stop, let us see", Moffatt; "wait, let us see", Williams.
      idwmen (eidon) aor. subj. "let's see" - See Moulton's suggestion above. Otherwise, a hortatory subjunctive, typically 1st person plural = "let us ...." So, at least one person wanted to help Jesus, the rest were just sticky beaks.
      swswn (swzw) fut. part. "to save [him]" - saving. The future participle is often used to form a purpose clause, so most translations, although "will come and save him", CEV, is preferred by some.

v50
      de "and" - but. Adversative "but" is to be preferred. Matthew is contrasting the onlookers with Jesus.
      kraxaV fwnh/ megalh/ "when [Jesus] had cried out again in a loud voice" - having cried out with a loud voice. The participle taken as forming a temporal clause seems best. Was the shout "it is finished", Jn.19:30?
      afhken (afihmi) aor. "he gave up" - abandoned, left, gave up. The sense is that Jesus was in charge of the moment of his death. Note that the word "death" is not used as though it would be an improper description of what was happening to Jesus. The other gospel writers are similarly cautious with their language. Jesus did die, they make that clear, but they use other words for his dying breath.
      pneuma (a atoV) "spirit" - Not the Holy Spirit, rather the spirit of life, so "breathed his last", TEV

v51
      kai idou "At that moment" - and behold, look. A dramatic comment used to underline what follows, so "take note of this"
      escisqh (scizw) aor. pas. "was torn" - split, rent, divide. Presumably the curtain hiding the holy of holies is the one Matthew is referring to. It's tearing probably illustrates the open access that now exists into the presence of God through Christ's sacrifice and may also be symbolic of judgment on Israel and its religious institutions.
      eseisqh (seiw) aor. pas. "shook" - was shaken. Divine passive indicating the agent of the action is God. Matthew is describing an earthquake, a not uncommon feature for a country straddling the rift valley.

v52
      hgerqhsan (egeirw) aor. pas. "were raised to life" - were raised, lifted up. Above ground or rock tombs would certainly suffer in an earthquake and be broken open, but what is Matthew describing when he says "those holy ones having fallen asleep were raised"? Most translators supply the object "to life" and this is certainly a reasonable assumption, but is this a resurrection to life in terms of the promised resurrection of the dead? Moffatt has "rose up", and although active, leaves the form of this rising undefined. Apparitions, as described in v53, simply prefigure the resurrection in the last day and are surely not a resurrection in the fullest sense. Such shaking of time further illustrates the significance of Jesus' death and resurrection.

v53
      exelqonteV (ercomai) aor. part. "they came out of" - having come out. The participle probably forms a consecutive (result) clause, most likely temporal result, "with the result that they came out of ..." Another possibility is an adverbial clause of manner where v53 explains how they rose, "they rose up, leaving their graves"

v54
      efobhqhsan (fobeomai) aor. pas. "they were terrified" - were afraid. "Were filled with awe", TEV, although this is moving toward "amazed" and Matthew would have used a different word if he intended "amazed".
      alhqwV adv. "surely" - truly. "This man really was", TH
      qeou uiJoV "the Son of God" - God's son / a son of God. Another example of Colwell's rule, see v40. Yet, would a Roman military officer be so theologically correct to say "the Son of God"? Phillips goes for "a son", as does REB, NRSV has it as an alternate. Yet it is likely that Matthew wants us to hear the soldier declare that Jesus is "the Son of God", whether the soldier understood what he was saying, or whether he garbled what he was saying.

v55
      makroqen adv. "from a distance" - from afar, far off. It would not be proper for women to come close to a crucifixion, particularly if those executed were unclothed. This is actually a beautiful image and demonstrates the devotion given Jesus by his female disciples.
      hkolouqhsan (akolouqew) aor. "followed" - followed. "Accompanied", Williams.
      diakonousai (diakonew) part. "to care for [his] needs" - ministering to him. The participle probably forms a purpose clause, possibly meaning just "to serve", ie. "waited on him", Moffatt, but elsewhere we are told that the women provided for Jesus' daily needs, cf. Lk.8:1-3, so NIV.