Lexical Summary taphos: Tomb, grave, sepulcher Original Word: τάφος Strong's Exhaustive Concordance sepulchre, tomb. Masculine from thapto; a grave (the place of interment) -- sepulchre, tomb. see GREEK thapto NAS Exhaustive Concordance Word Originfrom thaptó Definition a burial, hence a grave NASB Translation grave (5), tombs (2). Thayer's Greek Lexicon STRONGS NT 5028: τάφοςτάφος, τάφου, ὁ (θάπτω); 1. burial (so from Homer down). 2. a grave, sepulchre (so from Hesiod down): Matthew 23:27, 29; Matthew 27:61, 64, 66; Matthew 28:1; in a comparison: τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, their speech threatens destruction to others, it is death to someone whenever they open their mouth, Romans 3:13. The Sept. for קֶבֶר; and sometimes for קְבוּרָה. The noun τάφος designates a tomb or burial place and appears seven times in the Greek New Testament. Each occurrence clusters around two principal themes: the polemics of Jesus against religious hypocrisy and the historical narrative of His death, burial, and resurrection. A single Pauline citation broadens the picture by invoking the imagery of moral corruption. Physical Culture of Tombs in Second Temple Judaism Jewish tombs in the first century were typically hewn into limestone hillsides, sealed with a circular stone (golal), and located outside city limits to avoid ritual impurity. Families reused these caves, placing the deceased on benches until decomposition allowed the bones to be gathered into ossuaries. Whitewashing prior to the annual festivals warned pilgrims against accidental defilement (Numbers 19:16) while providing a veneer of respectability. Occurrences and Literary Function 1. Matthew 23:27 and Matthew 23:29—By comparing the scribes and Pharisees to “whitewashed tombs,” Jesus exposes the contrast between external propriety and internal decay. The metaphor relies on the visible whiteness of freshly limed tombs against the unseen corruption within. Symbolic and Prophetic Resonances Throughout Scripture, the grave represents both the finality of death and the arena for divine intervention. Isaiah 53:9 foresees the burial of the Suffering Servant “with the rich,” fulfilled when Joseph of Arimathea laid Jesus in a new, rock-hewn tomb (Matthew 27:57-60). Hosea 13:14 anticipates resurrection: “I will redeem them from the power of Sheol; I will deliver them from death.” Christ’s Tomb: Historical Reliability and Theological Weight The Gospel accounts specify: The empty τάφος validates the bodily resurrection, fulfills Psalm 16:10 (“You will not abandon my soul to Sheol”), and anchors the apostolic proclamation: “He was buried…He was raised on the third day” (1 Corinthians 15:4). Intertextual Bridges with the Old Testament The Hebrew equivalents קֶבֶר (qeber) and שְׁאוֹל (Sheol) appear across the Law, Prophets, and Writings, preparing theological ground for the New Testament usage. Abraham’s purchase of the cave of Machpelah (Genesis 23) exemplifies faith in future resurrection within covenant land. Joseph’s bones carried from Egypt (Exodus 13:19) testify to hope beyond death, anticipating the empty tomb in the Gospels. Ethical and Pastoral Applications • Integrity: Jesus’ rebuke of “whitewashed tombs” calls believers to inward holiness that matches outward confession. Doctrinal Synthesis Tάφος serves as a concrete reminder that death is real yet conquered. The sealed, guarded, and then empty tomb confirms the reliability of the biblical record, the triumph of Christ over death, and the future resurrection of all who belong to Him. Englishman's Concordance Matthew 23:27 N-DMPGRK: ὅτι παρομοιάζετε τάφοις κεκονιαμένοις οἵτινες NAS: whitewashed tombs which KJV: unto whited sepulchres, which INT: for you are like tombs whitewashed which Matthew 23:29 N-AMP Matthew 27:61 N-GMS Matthew 27:64 N-AMS Matthew 27:66 N-AMS Matthew 28:1 N-AMS Romans 3:13 N-NMS Strong's Greek 5028 |
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