Matius 27:3-10

Judas’ Suicide

27:3 Now when ¹  Judas, who had betrayed him, saw that Jesus ²  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ³  Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The ⁴  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After ⁵  consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah ⁶  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ⁷  27:10 and they gave them for the potter’s field, as the Lord commanded me.” ⁸ 

Matius 27:19

27:19 As ⁹  he was sitting on the judgment seat, ¹⁰  his wife sent a message ¹¹  to him: ¹²  “Have nothing to do with that innocent man; ¹³  I have suffered greatly as a result of a dream ¹⁴  about him today.”

Matius 27:23-24

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

27:24 When ¹⁵  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ¹⁶ 

[27:3]  ¹ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:6]  ⁴ tn Here δέ (de) has not been translated.

[27:7]  ⁵ tn Here δέ (de) has not been translated.

[27:9]  ⁶ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ⁷ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[27:10]  ⁸ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[27:19]  ⁹ tn Here δέ (de) has not been translated.

[27:19]  ¹⁰ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ¹¹ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ¹² tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ¹³ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ¹⁴ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:24]  ¹⁵ tn Here δέ (de) has not been translated.

[27:24]  ¹⁶ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.