KJV: And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.
YLT: And the chief priests having taken the silverlings, said, 'It is not lawful to put them to the treasury, seeing it is the price of blood;'
Darby: And the chief priests took the pieces of silver and said, It is not lawful to cast them into the Corban, since it is the price of blood.
ASV: And the chief priests took the pieces of silver, and said, It is not lawful to put them into the treasury, since it is the price of blood.
| Οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀρχιερεῖς | the chief priests |
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Parse: Noun, Nominative Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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| λαβόντες | having taken |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: λαμβάνω Sense: to take. |
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| ἀργύρια | pieces of silver |
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Parse: Noun, Accusative Neuter Plural Root: ἀργύριον Sense: silver. |
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| εἶπαν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| ἔξεστιν | it is lawful |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔξεστι Sense: it is lawful. |
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| βαλεῖν | to put |
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Parse: Verb, Aorist Infinitive Active Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| κορβανᾶν | treasury |
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Parse: Noun, Accusative Masculine Singular Root: κορβᾶν Sense: a gift offered (or to be offered) to God. |
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| ἐπεὶ | since [the] |
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Parse: Conjunction Root: ἐπεί Sense: when, since. |
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| τιμὴ | price |
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Parse: Noun, Nominative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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| αἵματός | of blood |
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Parse: Noun, Genitive Neuter Singular Root: αἷμα Sense: blood. |
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| ἐστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Greek Commentary for Matthew 27:6
Josephus (War II. 9, 4) uses this very word for the sacred treasury. Korban is Aramaic for gift So they took the money out and used it for a secular purpose. The rabbis knew how to split hairs about Korban (Mark 7:1-23; Matthew 15:1-20), but they balk at this blood-money. [source]
In 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 (Acts 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. [source]
From κόκκος , 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). [source]
Reverse Greek Commentary Search for Matthew 27:6
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew 27:62). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in Matthew 12:40 he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. [source]
This careful chronological statement according to Jewish days clearly means that before the sabbath was over, that is before six p.m., this visit by the women was made “to see the sepulchre” They had seen the place of burial on Friday afternoon (Mark 15:47; Matthew 27:61; Luke 23:55). They had rested on the sabbath after preparing spices and ointments for the body of Jesus (Luke 23:56), a sabbath of unutterable sorrow and woe. They will buy other spices after sundown when the new day has dawned and the sabbath is over (Mark 16:1). Both Matthew here and Luke (Luke 23:54) use dawn (επιπωσκω epiphōskō) for the dawning of the twenty-four hour-day at sunset, not of the dawning of the twelve-hour day at sunrise. The Aramaic used the verb for dawn in both senses. The so-called Gospel of Peter has epiphōskō in the same sense as Matthew and Luke as does a late papyrus. Apparently the Jewish sense of “dawn” is here expressed by this Greek verb. Allen thinks that Matthew misunderstands Mark at this point, but clearly Mark is speaking of sunrise and Matthew of sunset. Why allow only one visit for the anxious women? [source]
See on Matthew 27:60. [source]
Imperfect tense picturing the two Marys “sitting over against the sepulchre” (Matthew 27:61) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark 15:40) had left and “were watching the actions of Joseph and Nicodemus” (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there “It is evident that they constituted themselves a party of observation” (Gould). [source]
See note on Matthew 15:5. Mark preserves the Hebrew word for a gift or offering to God (Exodus 21:17; Leviticus 20:9), indeclinable here, meaning gift (dōron), but declinable korbanas in Matthew 27:6, meaning sacred treasury. The rabbis (but ye say, δωρον humeis de legete) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son‘s trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself. [source]
See Matt. and Mark also for the linen cloth From λαχευω laxeuō (λας las a stone, χεω xeō to polish). In the lxx and here only in the N.T. Nowhere else so far as known. See the usual Greek verb λατομεω latomeō in Mark 15:46; Matthew 27:60.Where never man had yet lain Triple negative and periphrastic past perfect passive in sense (κειμαι keimai), though periphrastic imperfect passive in form. Same item in John 19:40 who uses ην τετειμενος ēn tetheimenos (periphrastic past perfect passive in form). [source]
From λαχευω laxeuō In the lxx and here only in the N.T. Nowhere else so far as known. See the usual Greek verb λατομεω latomeō in Mark 15:46; Matthew 27:60. [source]
The technical Jewish phrase for the day before the sabbath for which see Matthew 27:62. [source]
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
See John 18:1, John 18:26. New Fresh, unused. Was never yet laid Periphrastic past perfect passive of τιτημι tithēmi It was Joseph‘s mausoleum, a rock tomb hewn out of the mountain side (Mark 15:46; Matthew 27:60; Luke 23:53), a custom common with the rich then and now. For royal tombs in gardens see 2 Kings 21:18, 2 Kings 21:26; Nehemiah 3:16. [source]
Explanatory use of γαρ gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [source]
First aorist active indicative of σπραγιζω sphragizō for which verb see Matthew 27:66. The metaphor of sealing is a common one for giving attestation as in John 6:27. The one who accepts the witness of Jesus attests that Jesus speaks the message of God. [source]
Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε Ide is here an exclamation with no effect on the case of βασιλευς basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
This Ionic onomatopoetic word is from γογγυζω gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
“The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης hupo class="translit"> eretēs), any assistant. [source]
Periphrastic imperfect active of προσκαρτερεω proskartereō old verb from προς pros (perfective use) and καρτερεω kartereō from καρτερος karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]
First aorist (effective) middle of ασπαλιζω asphalizō from ασπαλης asphalēs (safe), common verb in late Greek, in the N.T. only here and Matthew 27:64. The inner prison was safe enough without this refinement of cruelty. In the stocks (εις το χυλον eis to xulon). Χυλον Xulon from χυω xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
First aorist middle participle (antecedent action, having sealed) of σπραγιζω sphragizō old verb from σπραγις sphragis a seal (Romans 4:11), to stamp with a seal for security (Matthew 27:66) or for confirmation (2 Corinthians 1:22) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2 Corinthians 8:18-23). [source]
Play on the words with prefixes ευ duṡ and πημη eu̇ and Δυσπημια phēmē Ευπημια Dusphēmia is a late word, only here in N.T. ως πλανοι και αλητεις Euphēmia old and common word, only here in N.T. As deceivers and yet true (ως hōs planoi kai alētheis). Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit (planēn)” (Bernard). Such slander from one‘s enemies is praise. [source]
Paul takes up δια hōs now in place of εν dia which succeeded και en Note use of Πλανος kai in sense of “and yet” (adversative). πλαναω Planos is late word (Diodorus, Josephus) for wandering, vagabond, impostor (cf. πλανος planaō to lead astray, used of Christ, John 7:12). In N.T. only here; Matthew 27:63 (of Christ by Pharisees); 2 John 1:7. “In the Clementines St. Paul is expressly described by his adversaries as πλανην planos and as disseminating deceit Such slander from one‘s enemies is praise. [source]
Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [source]
This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Matthew 27:6, Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20. Double, not in a strictly literal sense, but as πλείονα τιμὴν morehonor, Hebrews 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both. [source]
None of these are mentioned in the O.T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in Hebrews 9:5, Hebrews 9:10. It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exodus 24:5. For κόκκινος scarletsee on Matthew 27:6. Ὕσσωπος hyssopappears in Exodus 12:22; Leviticus 14:4, Leviticus 14:6, Leviticus 14:49; Numbers 19:6, Numbers 19:18; Psalm 51:9; John 19:29. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled. [source]
Lit., we lead ourselves astray. See on Mark 7:24; see on Matthew 27:63, Matthew 27:64; see on Judges 1:13. Not only do we err, we are responsible for it. The phrase only here in the New Testament. For the verb as applied to deceivers of various kinds, see Matthew 24:4; Revelation 2:20; Revelation 13:14; Revelation 19:20; Revelation 12:9; Revelation 20:3. Compare πλάνοι deceivers(2 John 1:7); πλάνη error(Judges 1:11; 1 John 4:6). [source]
Late adjective (Diodorus, Josephus) meaning wandering, roving (1 Timothy 4:1). As a substantive in N.T. of Jesus (Matthew 27:63), of Paul (2 Corinthians 6:8), and here. See the verb Cf. 1 John 1:8. [source]
Rev., seal up. This word occurs eighteen times in Revelation and twice in the Gospel, and only five times elsewhere in the New Testament. It means to confirm or attest (John 3:33); to close up for security (Matthew 27:66; Revelation 20:3); to hide or keep secret (Revelation 10:4; Revelation 22:10); to mark a person or thing (Revelation 7:3; Ephesians 1:13; Ephesians 4:30) [source]
The best texts read καὶ διδάσκει andshe teacheth and seduceth. So Rev. For seduceth see on err, Mark 12:24, and see on deceiver and error, Matthew 27:63, Matthew 27:64. The word πλανᾶν toseduce is found oftener in Revelation than elsewhere in the New Testament. It never means mere error as such, but fundamental departure from the truth. [source]
See on Matthew 27:6. [source]
The same as in Revelation 13:1. This beast is ever after mentioned as τὸ θηρίον thebeast. For scarlet, see on Matthew 27:6. [source]