The Meaning of Matthew 27:3 Explained

Matthew 27:3

KJV: Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

YLT: Then Judas -- he who delivered him up -- having seen that he was condemned, having repented, brought back the thirty silverlings to the chief priests, and to the elders, saying,

Darby: Then Judas, who delivered him up, seeing that he had been condemned, filled with remorse, returned the thirty pieces of silver to the chief priests and the elders,

ASV: Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders,

What does Matthew 27:3 Mean?

Verse Meaning

Judas evidently felt remorse because he realized that he had condemned an innocent man to death. His remorse (Gr. metamelomai) resulted in a kind of repentance (Gr. metanoeo), but it was not complete enough. The first of these two Greek words does not indicate "sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of Acts , and chagrin at not having known better." [1] Judas was sorry for what he had done and tried to make amends, but He never believed that Jesus was the Son of God (cf. Acts 1:16-19).

Context Summary

Matthew 27:1-10 - The Betrayer's Remorse And Suicide
It was the very early morning when Jesus was led off to Pilate, for he was on the cross by nine. Judas apparently watched the scene from afar. It may be that he was stricken with horror, when our Lord did not exert His mighty power in self-deliverance. The only expedient that occurred to the traitor as practicable was to attest the Lord's innocence. What a tribute that was to the absolute purity and beauty of the life which he had known for so long in the closest intimacy! If there had been a flaw, he would have caught at it as justifying his deed; but there was none. See Hebrews 7:26-27.
The money burnt his hands and rang on the marble floor. Who can estimate the despair, the horror, the blackness of darkness that drove him to a suicide's fate? See Acts 1:15, etc. Note how punctilious these false priests were, Matthew 27:6. It is certain that even after this, if he had repented, he would have been forgiven. But despair had seized him. He went to his own place! Each of us is making a place for himself and is going to it. [source]

Chapter Summary: Matthew 27

1  Jesus is delivered bound to Pilate
3  Judas hangs himself
19  Pilate, admonished of his wife,
20  and being urged by the multitude, washes his hands, and releases Barabbas
27  Jesus is mocked and crowned with thorns;
33  crucified;
39  reviled;
50  dies, and is buried;
62  his tomb is sealed and watched

Greek Commentary for Matthew 27:3

Repented himself [μεταμελητεις]
Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of μεταμελομαι — metamelomai) really means to be sorry afterwards like the English word repent from the Latin repoenitet, to have pain again or afterwards. See the same verb μεταμελητεις — metamelētheis in Matthew 21:30 of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2 Corinthians 7:8). But mere sorrow avails nothing unless it leads to change of mind and life This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide. [source]
Repented himself [μεταμεληθεὶς]
See on Matthew 21:29. [source]
What is that to us? []
They ignore the question of Christ's innocence. As to Judas' sin or conscience, that is his matter. Thou wilt see to that. [source]

Reverse Greek Commentary Search for Matthew 27:3

Matthew 21:29 Repented [μεταμεληθεὶς]
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
Matthew 27:29 Hail, King of the Jews [χαιρε ασιλευ των Ιουδαιων]
The soldiers added the insults used by the Sanhedrin (Matthew 26:67), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the via dolorosa to the cross (Matthew 27:31). [source]
Matthew 5:41 Shall compel thee [αγγαρευσει]
The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers (αγγαροι — aggaroi) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew 27:32, ηγγαρευσαν — ēggareusan). [source]
Matthew 21:29 I will not [ου τελω]
So many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the “I, sir” But the one who actually did the will of the father is the one who repented and went This word really means “repent,” to be sorry afterwards, and must be sharply distinguished from the word μετανοια — metanoeō used 34 times in the N.T. as in Matthew 3:2 and μεταμελομαι — metanoia used 24 times as in Matthew 3:8. The verb μετανοιαν — metamelomai occurs in the N.T. only five times (Matthew 21:29, Matthew 21:32; Matthew 27:3; 2 Corinthians 7:8; Hebrews 7:21 from Psalm 109:4). Paul distinguishes sharply between mere sorrow and the act “repentance” which he calls μετανοιαν — metanoian (2 Corinthians 7:9). In the case of Judas (Matthew 27:3) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (metanoian), but mere sorrow is not repentance. [source]
Matthew 27:32 His cross [τον σταυρον αυτου]
Jesus had used the term cross about himself (Matthew 16:24). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew 20:19; Matthew 23:24; Matthew 26:2). He had heard the cry of the mob to Pilate that he be crucified (Matthew 27:22) and Pilate‘s surrender (Matthew 27:26) and he was on the way to the Cross (Matthew 27:31). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (Matthew 27:35) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (Matthew 27:38). [source]
Mark 7:22 Blasphemy [βλασφημία]
The word does not necessarily imply blasphemy against God. It is used of reviling, calumny, evil-speaking in general. See Matthew 27:39; Romans 3:8; Romans 14:16; 1 Peter 4:4, etc. Hence Rev. renders railing. [source]
Mark 15:27 Thieves []
Rev., robbers. See on Matthew 27:38. [source]
Mark 15:26 The superscription of his accusation []
Matthew, simply accusation; Luke, superscription; John, title. See on Matthew 27:37. [source]
Mark 15:23 Wine mingled with myrrh [ἐσμυρνισμένον οἶνον]
Lit., myrrhed wine. See on Matthew 27:34. [source]
Mark 15:22 Golgotha []
See on Matthew 27:33. [source]
Mark 15:21 They compel [αγγαρευουσιν]
Dramatic present indicative again where Matthew 27:32 has the aorist. For this Persian word see Matthew 5:41; Matthew 27:32. [source]
Mark 15:21 Coming out of the country [ερχομενον απ αγρου]
Hence Simon met the procession. Mark adds that he was “the father of Alexander and Rufus.” Paul mentions a Rufus in Romans 16:13, but it was a common name and proves nothing. See note on Matthew 27:32 for discussion of cross-bearing by criminals. Luke adds “after Jesus” But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way. [source]
Mark 15:22 They bring him [περουσιν αυτον]
Historical present again. See note on Matthew 27:33. for discussion of Golgotha. [source]
Mark 15:23 They offered him [εδιδουν αυτωι]
Imperfect tense where Matthew has the aorist εδωκαν — edōkan with myrrh Perfect passive participle. The verb means flavoured with myrrh, myrrhed wine. It is not inconsistent with Matthew 27:34 “mingled with gall,” which see. [source]
Mark 15:24 What each should take [τις τι αρηι]
Only in Mark. Note double interrogative, Who What? The verb αρηι — arēi is first aorist active deliberative subjunctive retained in the indirect question. The details in Mark 15:24-32 are followed closely by Matthew 27:35-44. See there for discussion of details. [source]
Mark 15:26 The superscription [η επιγραπη]
The writing upon the top of the cross (our word epigraph). Luke 23:38 has this same word, but Matthew 27:37 has “accusation” See Matthew for discussion. John 19:19 has “title” (τιτλον — titlon). [source]
Luke 23:33 Calvary [Κρανίον]
The Greek word is the translation of the Hebrew Golgotha. See on sa40" translation="">Matthew 27:33.sa40 [source]
Luke 23:36 Vinegar []
See on Matthew 27:34. [source]
Luke 20:41 How say they? [Πως λεγουσιν]
The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mark 12:28-34; Matthew 27:34-40). Luke does not give this incident which makes it plain that by “they say” The construction with λεγουσιν — legousin is the usual infinitive and the accusative in indirect discourse. By “the Christ” (τον Χριστον — ton Christon) “the Messiah” is meant. [source]
Luke 23:26 They laid hold [επιλαβομενοι]
Second aorist middle participle of the common verb επιλαμβανω — epilambanō The soldiers had no scruples about taking hold of any one of themselves (middle voice). Mark 15:21; Matthew 27:32 use the technical word for this process αγγαρευω — aggareuō which see note for discussion and also about Cyrene. [source]
Luke 23:32 Were led [αγω]
(αγω — e4gonto). Imperfect passive of κακουργοι — agō were being led.Malefactors (κακον — kakourgoi). Evil (εργον — kakon), doers (work, αναιρετηναι — ergon). Old word, but in the N.T. only in this passage (Luke 23:32, Luke 23:33, Luke 23:39) and 2 Timothy 2:9. Luke does not call them “robbers” like Mark 15:27; Matthew 27:38, Matthew 27:44. -DIVIDER-
-DIVIDER-
To be put to death (αναιρεω — anairethēnai). First aorist passive infinitive of anaireō old verb, to take up, to take away, to kill. [source]

Luke 23:33 The skull [το κρανιον]
Probably because it looked like a skull. See note on Matthew 27:33; Mark 15:22. [source]
Luke 23:34 Cast lots [βαλλω]
Second aorist active indicative of ballō See Mark 15:24; Matthew 27:35. John 19:23. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments. [source]
Luke 23:38 A superscription [επιγραπη]
Mark 15:26 has “the superscription of his accusation” Matthew 27:37, “his accusation,” John 19:19 “a title.” But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John 19:20). [source]
John 19:29 Hyssop []
Matthew and Mark have καλάμῳ , a reed. Luke says merely that they offered Him vinegar. The vinegar mingled with gall (Matthew 27:34), or the wine mingled with myrrh (Mark 15:23) was offered to Jesus before his crucifixion as a stupefying draught. The hyssop gives a hint of the height of the cross, as the greatest length of the hyssop reed was not more than three or four feet. The vinegar in this case was offered in order to revive Christ. John does not mention the stupefying draught. [source]
John 19:17 Skull []
See on Matthew 27:33. [source]
John 19:17 His cross [τὸν σταυρὸν αὑτοῦ]
The best texts read αὑτῷ or ἑαυτῷ , “bearing the cross for Himself.” John does not mention the impressment of Simon of Cyrene for this service. Compare Matthew 27:32; Mark 15:21; Luke 23:26. [source]
John 18:38 Fault [αἰτίαν]
Properly, cause of accusation. Rev., crime. See on Matthew 27:37, and compare note on Matthew 19:10. [source]
John 10:1 Verily, Verily [Αμην αμην]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια — parabolē but εις την αυλην των προβατων — paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη — eis tēn aulēn tōn probatōn). Originally αω — aulē (from αναβαινων — aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω — anabainōn). Present active participle of αλλαχοτεν — anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν — allachothen). Rare word for old εκεινος — allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης — ekeinos). “That one” just described. Is a thief and a robber (κλεπτω — kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι — kleptō to steal, κλεπτης — lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
John 18:38 What is truth? [τι εστιν αλητεια]
This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (John 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: “I find no crime in him” For this use of αιτια — aitia see Matthew 27:37; Mark 15:26. Pilate therefore should have set Jesus free at once. [source]
John 19:17 Bearing the cross for himself [βασταζων αυτωι τον σταυρον]
Cf. Luke 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun αυτωι — hautōi “for himself” is in strict accord with Roman custom. “A criminal condemned to be crucified was required to carry his own cross” (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark 15:21.; Matthew 27:32.; Luke 23:26). See Mark 15:22.; Matthew 27:33.; Luke 23:33 for the meaning of “place of a skull” or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply Κρανιον — Kranion (Skull), a skull-looking place. [source]
John 19:18 They crucified [εσταυρωσαν]
The soldiers just as in Acts 22:24.; the scourging of Paul was to be done by the soldiers. And Jesus in the midst Predicate adjective μεσον — meson A robber (ληιστης — lēistēs not a thief, κλεπτης — kleptēs) was on each side of Jesus (Mark 15:27; Matthew 27:38) like Barabbas (John 18:40) and probably members of his band, malefactors (κακουργοι — kakourgoi) Luke terms them (Luke 23:32). [source]
John 19:19 Pilate wrote a title also [εγραπσεν και τιτλον ο Πειλατος]
Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word titlon (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mark 15:26) and Luke (Luke 23:28) use επιγραπη — epigraphē (superscription). Matthew (Matthew 27:37) has simply αιτιαν — aitian (accusation). The inscription in John is the fullest of the four and has all in any of them save the words “this is” (ουτος εστιν — houtos estin) in Matthew 27:37. [source]
John 19:24 Let us not rend it [μη σχισωμεν αυτον]
Μη — Mē with first aorist active volitive subjunctive of σχιζω — schizō to split. It was too valuable to ruin. Cast lots Second aorist active volitive subjunctive of λαγχανω — lagchanō The usual meaning is to obtain by lot (Luke 1:9; Acts 1:17). Field (Ot. Norv. 72) holds that no example has been found where it means “cast lots” as here, but Thayer cites Isocrates, p. 144b and Diod. 4, 63. John here quotes with the usual formula Psalm 22:18 (lxx verbatim) and finds a fulfilment here. The enemies of the Lord‘s Anointed treated him as already dead (Westcott) and so cast lots (ελαβον κληρον — elabon klēron the common phrase as in Matthew 27:35). [source]
John 19:29 Was set [εκειτο]
Imperfect middle. John, as eyewitness, had noticed it there. Of vinegar Not vinegar drugged with myrrh (Mark 15:23) and gall (Matthew 27:34) which Jesus had refused just before the crucifixion. Sponge Old word, in N.T. only here, Mark 15:36; Matthew 27:48, our “sponge.” They put Second aorist active participle of περιτιτημι — peritithēmi to place around. Upon hyssop A reed (καλαμωι — kalamōi) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long. [source]
Acts 8:23 In the gall [εἰς χολὴν]
Lit., into. Thou hast fallen into and continuest in. Gall, only here and Matthew 27:34. Gall of bitterness is bitter enmity against the Gospel. [source]
Acts 12:19 Put to death [ἀπαχθῆναι]
Lit., led away; i.e., to execution. A technical phrase like the Latin ducere. Compare Matthew 27:31. [source]
Acts 10:10 Would have eaten [ἤθελε γεύσασθαι]
Rev., correctly, desired to eat. Γευέσθαι is rendered both to eat and to taste, more frequently the latter. See Matthew 27:34; John 2:9; 1 Peter 2:3; and compare Acts 20:11. [source]
Acts 12:19 That they should be put to death [απαχτηναι]
First aorist passive infinitive (indirect command) of απαγω — apag old verb to lead away, especially to execution as in Matthew 27:31. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. Tarried (διετριβεν — dietriben). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius. [source]
Acts 8:23 In the gall of bitterness [εις χολην πικριας]
Old word from χολας — cholas either from χεω — cheō to pour, or χλοη — chloē yellowish green, bile or gall. In the N.T. only in Matthew 27:34 and here. In lxx in sense of wormwood as well as bile. See Deuteronomy 29:18 and Deuteronomy 32:32; Lamentations 3:15; and Job 16:14. “Gall and bitterness” in Deuteronomy 29:18. Here the gall is described by the genitive πικριας — pikrias as consisting in “bitterness.” In Hebrews 12:15 “a root of bitterness,” a bitter root. This word πικρια — pikria in the N.T. only here and Hebrews 12:15; Romans 3:14; Ephesians 4:31. The “bond of iniquity” Peter describes Simon‘s offer as poison and a chain. [source]
Acts 1:18 Obtained [εκτησατο]
First aorist middle indicative of κταομαι — ktaomai to acquire, only in the middle, to get for oneself. With the covenant money for the betrayal, acquired it indirectly apparently according to Matthew 26:14-16; Matthew 27:3-8 which see. Falling headlong (πρηνης γενομενος — prēnēs genomenos). Attic form usually πρανης — pranēs The word means, not “headlong,” but “flat on the face” as opposed to υπτιος — huptios on the back (Hackett). Hackett observes that the place suits admirably the idea that Judas hung himself (Matthew 27:5) and, the rope breaking, fell flat on his face and burst asunder in the midst (ελακησεν μεσος — elakēsen mesos). First aorist active indicative of λασκω — laskō old verb (here only in the N.T.), to clang, to crack, to crash, like a falling tree. Aristophanes uses it of crashing bones. Μεσος — Mesos is predicate nominative referring to Judas. Gushed out First aorist passive indicative of εκχεω — ekcheō to pour out. [source]
2 Corinthians 11:24 Five times received I forty stripes save one [πεντακις τεσσερακοντα παρα μιαν ελαβον]
The Acts and the Epistles are silent about these Jewish floggings (Matthew 27:36). See note on Luke 12:47 for omission of plēgas (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy 25:1-3). Cf. Josephus (Ant. IV. 8, 1, 21). [source]
2 Corinthians 7:8 I do not regret it [ου μεταμελομαι]
This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω — metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι — metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry. [source]
2 Corinthians 7:8 With my epistle [εν τηι επιστοληι]
The one referred to in 2 Corinthians 2:3. I do not regret it (ου μεταμελομαι — ou metamelomai). This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω — metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι — metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry. Though I did regret Imperfect indicative in the concessive clause. I was in a regretful mood at first. For I see (βλεπω γαρ — blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ — gar The Latin Vulgate has videns (seeing) for βλεπων — blepōn For a season Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
James 2:10 Whosoever shall keep [οστις τηρησηι]
Indefinite relative clause with οστις — hostis and aorist active subjunctive of τηρεω — tēreō old verb, to guard (from τηρος — tēros guarding), as in Matthew 27:36, without αν — an (though often used, but only one example of modal εαναν — ean=αν — an in James, viz., James 4:4). This modal εαν — an (πταισηι δε εν ενι — ean) merely interprets the sentence as either more indefinite or more definite (Robertson, Grammar, p. 957f.). [source]

What do the individual words in Matthew 27:3 mean?

Then having seen Judas the [one] having delivered up Him that He was condemned having regretted [it] he returned the thirty pieces of silver to the chief priests and elders
Τότε ἰδὼν Ἰούδας παραδιδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις

ἰδὼν  having  seen 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: εἶδον 
Sense: to see with the eyes.
Ἰούδας  Judas 
Parse: Noun, Nominative Masculine Singular
Root: Ἰούδας 
Sense: the fourth son of Jacob.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
παραδιδοὺς  having  delivered  up 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
κατεκρίθη  He  was  condemned 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: κατακρίνω  
Sense: to give judgment against, to judge worthy of punishment.
μεταμεληθεὶς  having  regretted  [it] 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: μεταμέλομαι  
Sense: it is a care to one afterwards.
ἔστρεψεν  he  returned 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: στρέφω  
Sense: to turn, turn around.
τριάκοντα  thirty 
Parse: Adjective, Accusative Neuter Plural
Root: τριάκοντα  
Sense: thirty.
ἀργύρια  pieces  of  silver 
Parse: Noun, Accusative Neuter Plural
Root: ἀργύριον  
Sense: silver.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀρχιερεῦσιν  chief  priests 
Parse: Noun, Dative Masculine Plural
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
πρεσβυτέροις  elders 
Parse: Adjective, Dative Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.