{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/mat027.htm","path":"bib/cmt/vws/mat027.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/mat027.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nRepented himself (\u03bc\u03b5\u03c4\u03b1\u03bc\u03b5\u03bb\u03b7\u03b8\u03b5\u1f76\u03c2)\nSee on Mat 21:29.\nWhat is that to us?\nThey ignore the question of Christ's innocence. As to Judas' sin or conscience, that is his matter. Thou wilt see to that.\nIn the temple\nBut the best reading is \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03bd\u03b1\u03cc\u03bd, into the sanctuary. He cast the pieces over the barrier of the enclosure which surrounded the sanctuary, or temple proper, and within which only the priests were allowed, and therefore into the sanctuary.\nIt is not lawful\nIn such cases the Jewish law provided that the money was to be restored to the donor; and if he insisted on giving it, that he should be induced to spend it for something for the public weal. This explains the apparent discrepancy between Matthew's account and that in the book of Acts (Act 1:18). By a fiction of the law the money was still considered to be Judas', and to have been applied by him to the purchase of the potter's field.\nScarlet (\u03ba\u03bf\u03ba\u03ba\u03af\u03bd\u03b7\u03bd)\nFrom \u03ba\u03cc\u03ba\u03ba\u03bf\u03c2, cochineal, which grew in several parts of Greece. Garments of this color would seem to have been rare among the orientals. Herodotus relates that the admiration of Darius, then an officer in the army, was excited by the scarlet cloak of a Samian exile, who, on his offering to purchase it, presented it to him, and was afterward richly rewarded when Darius came to the throne (iii. 139).\nRobe (\u03c7\u03bb\u03b1\u03bc\u03cd\u03b4\u03b1)\nThe short military cloak which kings and emperors as well as soldiers wore.\nCompelled to go (\u1f20\u03b3\u03b3\u03ac\u03c1\u03b5\u03c5\u03c3\u03b1\u03bd)\nSee on Mat 5:41. Rev. has impressed in margin.\nGolgotha\nAn Aramaic word, Gulgoltha, = the Hebrew, Gulgoleth, and translated skull in Jdg 9:53; Kg2 9:35. The word Calvary comes through the Latin calvaria, meaning skull, and used in the Vulgate. The New Testament narrative does not mention a mount or hill. The place was probably a rounded elevation. The meaning is not, as Tynd., a place of dead men's skulls, but simply skull.\nWine (\u03bf\u1f36\u03bd\u03bf\u03bd)\nThe older texts read \u1f44\u03be\u03bf\u03c2, vinegar. The compound of wine and gall was intended as a stupefying draught.\nWatched (\u1f10\u03c4\u03ae\u03c1\u03bf\u03c5\u03bd)\nOr, to give the force of the imperfect tense, kept watch. This was to prevent the infliction of wanton cruelties, and also to prevent what sometimes happened, the taking down and restoring of the victim.\nAccusation (\u03b1\u1f30\u03c4\u03af\u03b1\u03bd)\nLit., cause, and so rendered by Wyc. Tynd., cause of his death. The word accusation is compounded with the Latin causa, a cause. It is the cause of his condemnation and suffering.\nThieves (\u03bb\u1fc3\u03c3\u03c4\u03b1\u03af)\nRev., robbers. See on Mat 26:55.\nHe saved others, etc\nThe Greek order is, Others he saved ; himself he cannot save.\nIf he will have him (\u03b5\u1f30 \u03b8\u03ad\u03bb\u03b5\u03b9 \u03b1\u1f50\u03c4\u03cc\u03bd)\nRev., correctly, If he desireth him: i.e., If he likes him. Compare Psa 18:19(Sept. 17) Psa 18:19; because he delightest in me (\u1f20\u03b8\u03ad\u03bb\u03bd\u03c3\u03ad \u03bc\u03b5), Psa 41:11(Sept. 40) Psa 41:11(\u03c4\u03b5\u03b8\u03ad\u03bb\u03b7\u03ba\u03ac\u03c2 \u03bc\u03b5).\nNinth hour\n\"Early on Friday afternoon the new course of priests, of Levites, and of the 'stationary men' who were to be the representatives of all Israel, arrived in Jerusalem, and having prepared themselves for the festive season went up to the temple. The approach of the Sabbath, and then its actual commencement, were announced by threefold blasts from the priests' trumpets. The first three blasts were blown when one-third of the evening-sacrifice service was over, or about the ninth hour; that is, about 3 p.m. on Friday\" (Edersheim, \"The Temple\").\nVinegar (\u1f44\u03be\u03bf\u03c5\u03c2)\nSour wine; the posca or ordinary drink of the Roman soldiers.\nGave him to drink (\u1f10\u03c0\u03cc\u03c4\u03b9\u03b6\u03b5\u03bd)\nThe imperfect tense implies was in the act of giving, or about to give. At this point the Jews standing near interposed, saying, Let be (\u1f04\u03c6\u03b5\u03c2)! \"Stop! Do not give him the drink. Let us see if Elijah will come to his aid.\"\nYielded up the ghost (\u1f00\u03c6\u1fc6\u03ba\u03b5 \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1)\nLit., dismissed his spirit. Rev., yielded up his spirit. The fact that the evangelists, in describing our Lord's death, do not use the neuter verb, \u1f14\u03b8\u03b1\u03bd\u03b5\u03bd, he died, but he breathed out his life (\u1f10\u03be\u03ad\u03c0\u03bd\u03b5\u03c5\u03c3\u03b5, Mar 15:37), he gave us his spirit (\u03c0\u03b1\u03c1\u03ad\u03b4\u03c9\u03ba\u03b5 \u03c4\u1f78 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1, Joh 19:30), seems to imply a voluntary yielding up of his life. Compare Joh 10:18. Augustine says, \"He gave up his life because he willed it, when he willed it, and as he willed it.\"\nThe veil of the temple\nAccording to the Rabbis this was a handbreadth in thickness, and woven of seventy-two twisted plaits, each plait consisting of twenty-four threads. It was sixty feet long and thirty wide. Two of them were made every year, and according to the exaggerated language of the time it needed three hundred priests to manipulate it. This veil was the one which covered the entrance to the holy of holies, and not, as has been asserted, the veil which hung before the main entrance to the sanctuary. The holy of holies contained only a large stone, on which the high-priest sprinkled the blood on the day of atonement, occupying the place where the ark with the mercy-seat had stood.\nThe Son of God. But there is no article\nThe words must not be construed as a recognition of Christ's divine son-ship. They were uttered by a pagan soldier in his own sense of a demigod or hero. Yet they may have taken color from the fact that the soldiers had heard from the chief priests and others that Christ had claimed to be God's son.\nWhich had followed (\u03b1\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2)\nDenoting a class: who were of the body of women that had followed him.\nMagdalene (\u1f21 \u039c\u03b1\u03b3\u03b4\u03b1\u03bb\u03b7\u03bd\u1f74)\nNeither Mary of Bethany (Mat 26:6-13) nor the woman who had been a sinner (Luk 7:37-48). The word denotes merely her town: She of Magdala.\nWhen even was come\nThe Hebrews reckoned two evenings, an earlier and a later. The former began midway between noon and sunset, or at three o'clock in the afternoon. The latter began at sunset, six o'clock. The reference here is to the earlier evening, though the time may have been well on toward the beginning of the later. The preparations had to be hurried because the Sabbath would begin at sunset,\nNew tomb (\u03ba\u03b1\u03b9\u03bd\u1ff7)\nSee on Mat 26:29. Not newly hewn, but fresh, undefiled by anybody.\nA great stone\nThough in the Jews' sepulchres in general there were doors hung on hinges, the grooves and perforations for which may still be seen. Joseph's tomb may have been differently constructed, or else was in an unfinished state.\nWe remember (\u1f10\u03bc\u03bd\u03ae\u03c3\u03b8\u03b7\u03bc\u03b5\u03bd)\nLit., we remembered: i.e., it occurred to us: we have just remembered, and have come to tell you before it shall be too late.\nThat deceiver (\u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 \u1f41 \u03c0\u03bb\u03ac\u03bd\u03bf\u03c2)\nThe pronoun that is very picturesque; being used of distant objects, and therefore here as pointing to one who is out of the way and far removed. \u03a0\u03bb\u03ac\u03bd\u03bf\u03c2, deceiver, is akin to \u03c0\u03bb\u03b1\u03bd\u03ac\u03c9, to wander; and hence a vagabond impostor.\nError (\u03c0\u03bb\u03ac\u03bd\u03b7)\nNot, as many render, deceit or imposture, referring to \u03c0\u03bb\u03ac\u03bd\u03bf\u03c2 above; but the error on the people's part. The last error, namely, the false impression that he has risen from the dead, will be worse than the first error - the impression made by his impostures that he was the Messiah.\nYe have (\u1f14\u03c7\u03b5\u03c4\u03b5)\nOr, as some render, imperatively: Have a guard! Rev., in margin, take.\nSealing the stone and setting a watch (\u03c3\u03c6\u03c1\u03b1\u03b3\u03af\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u1f78\u03bd \u03bb\u03af\u03b8\u03bf\u03bd, \u03bc\u03b5\u03c4\u1f70 \u03c4\u1fc6\u03c2 \u03ba\u03bf\u03c5\u03c3\u03c4\u03c9\u03b4\u03af\u03b1\u03c2)\nLit., having sealed the stone with the watch. Rev., Sealing the stone, the guard being with them. This is rather awkward, but the rendering rightly corrects the A. V. The idea is that they sealed the stone in the presence of the guard, and then left them to keep watch. It would be important that the guard should witness the sealing. The sealing was performed by stretching a cord across the stone and fastening it to the rock at either end by means of sealing clay. Or, if the stone at the door happened to be fastened with a cross beam, this latter was sealed to the rock.","title":"Vincent's Word Studies: Matthew: Matthew Chapter 27","type":"page"}