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Canonical Gospel Accounts - Matthew, Mark, Luke, and John

Background and Biography
Background and Biography

Excerpts
Embedded Gospel Accounts

Gospel of Matthew Chapter 27 - NIV English Translation - Embedded

  • see Verses 51-54


Gospel of Matthew Chapter 27 - Greek - Embedded

  • see Verses 51-54


Gospel of Matthew Chapter 27 - Interlinear - Embedded

  • see Verses 51-54


Gospel of Matthew Chapter 28 - NIV English Translation - Embedded

  • see Verse 2


Gospel of Matthew Chapter 28 - Greek - Embedded

  • see Verse 2


Gospel of Matthew Chapter 28 - Interlinear - Embedded

  • see Verse 2


Gospel of Mark Chapter 15 - NIV English Translation - Embedded

  • see Verses 38-39


Gospel of Mark Chapter 15 - Greek - Embedded

  • see Verses 38-39


Gospel of Mark Chapter 15 - Interlinear - Embedded

  • see Verses 38-39


Gospel of Luke Chapter 23 - NIV English Translation - Embedded

  • see Verse 44-47


Gospel of Luke Chapter 23 - Greek - Embedded

  • see Verse 44-47


Gospel of Luke Chapter 23 - Interlinear - Embedded

  • see Verse 44-47


Gospel of John Chapter 19 - NIV English Translation - Embedded

  • see Verse 28-37


Gospel of John Chapter 19 - Greek - Embedded

  • see Verse 28-37


Gospel of John Chapter 19 - Interlinear - Embedded

  • see Verse 28-37


Earthquakes in the Gospel of Matthew

In the New Testament Gospel of Matthew, two earthquakes are mentioned in the midst of the Passion narrative. Both describe seismic shaking in Jerusalem. The first description comes from the 27th Chapter of Matthew.

50 Jesus, when he had cried again with a loud voice, yielded up the ghost. 51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
Approximately ~36 hours later, a second earthquake is mentioned in the 28th Chapter of Matthew
28 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.
From a seismic perspective, this could describe a foreshock and main shock or a main shock and an aftershock. However the supernatural imagery, symbolism, and apparent theological agenda of the author brings into question whether the earthquakes are used as a literary device meant to impart a spiritual meaning rather than describing a real event.

Tearing of the Temple Curtain

Two other gospel accounts (Mark and Luke) mention the tearing of the Temple Curtain in the moments surrounding Jesus death but do not mention an earthquake. The fourth canonical Gospel account John mentions neither. The second Temple had two veils or curtains – a large one visible from the outside and an inner one, not visible from the outside. The inner curtain was placed in front of the Inner Sanctum of the Temple – a place known as the Holy of the Holies. None of the canonical Gospel accounts are specific about which curtain was torn. Further, since the Temple faced the east, the outer veil would not have been visible from the traditional site of Golgotha where Jesus is thought to have been crucified. This indicates that the frightened Centurion at the end of the first account would not likely have been able to see a curtain tear. However, at an alternate crucixion site proposed by Dr. James Tabor and others (the Mount of Olives), the outer curtain would have been visible. For a discussion of evidence supporting the traditional crucifixion site at what is now the Church of the Holy Sepulchre, see the collapsible panel below. For a possible exegesis of Matthew's storytelling regarding the two earthquakes, see the Textual evidence section on the Gospel of Nicodemus.

Online Versions and Further Reading
References

Notes
The Traditional Crucifixion Site

Most scholars believe the Church of the Holy Sepulchre is built on top of Golgotha. Archaeologist Dr. Dan Bahat is quoted as follows:

The early Christian community of Jerusalem appears to have held liturgical celebrations at Christ's tomb from the time of the resurrection until the city was taken by the Romans in 66 AD. Less than a century later, in 135 AD, Emperor Hadrian filled in the quarry to provide a level foundation for a temple to Aphrodite. The site remained buried beneath the pagan temple until Emperor Constantine the Great converted to Christianity in 312 AD. He soon showed an interest in the holy places associated with his new faith, and commissioned numerous churches to be built throughout the Holy Land. The most important of these, the Church of the Holy Sepulchre, was begun in 326 AD. Constantine's builders dug away the hillside to leave the rock-hewn tomb of Christ isolated and with enough room to built a church around it. They also cleared away Hadrian's temple and the material with which an old quarry had been filled to provide the temple's foundations. In the process, according to contemporary Christian historians, the Rock of Golgotha was found. The Church was formally dedicated in 335 with an oration by Constantine's biographer, Eusebius of Caesarea.
After defeating Jewish forces in the Bar Kokhba revolt of ~130 CE, Roman Emperor Hadrian took drastic measures to prevent future rebellions (the Bar Kokhba revolt was the third Jewish revolt against Rome in the previous 60 years). He banned Jews from the city of Jerusalem, rebuilt the city, and renamed it Aelia Capitolina. He also apparently sought to wipe out places of Jewish and Christian religious practices in the city by building Rome sanctioned Temples dedicated to pagan Gods on top of the holiest site for Jews (Temple Mount) and the holiest site for Christians (Golgotha) thus marking the location of these sites approximately 100 years after Jesus' death. Although Golgotha was "identified" by Constantine's builders and his mother Helena approximately 300 years after Jesus' death, the site had apparently been marked by Hadrian's efforts 200 years prior. Subsequent building work on the Church of the Holy Sepulchre uncovered corroborating evidence of rock cut tombs under the Roman Temple at the site. More recent archaeological work has confirmed the presence of tombs cut in the first century BCE and the first century CE surrounding the site and that the site was just outside the city walls at the time of Jesus' death. Numerous writers have interpreted Gospel accounts (e.g. John 19:17) and Jewish customs of cleanliness and uncleanliness to indicate that Golgotha would have been outside the city walls.