Matthew 27:3

Matthew 27:3 in Multiple Translations

Berean Standard Bible BSB

When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders.

King James Version 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,

American Standard Version 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,

Bible in Basic English BBE

Then Judas, who was false to him, seeing that he was to be put to death, in his regret took back the thirty bits of silver to the chief priests and those in authority,

Free Bible Version FBV

When Judas, the one who'd betrayed Jesus, saw that Jesus had been condemned to death, he regretted what he'd done and returned the thirty silver coins to the chief priests and the elders.

Geneva Bible 1599 GNV

Then when Iudas which betraied him, sawe that hee was condemned, hee repented himselfe, and brought againe the thirtie pieces of siluer to the chiefe Priestes, and Elders,

Young's Literal Translation 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,

World English Bible WEB

Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients,

Translation for Translators T4T

When Judas, the one who had ◄betrayed/enabled Jesus’ enemies to seize► him, realized that they had decided to have Jesus executed, he was very sorry about what he had done. He took the 30 coins back to the chief priests and elders.

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Berean Amplified Bible — Matthew 27:3

BAB

Word Study

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Matthew 27:3 Interlinear (Deep Study)

BIB

GRK τοτε ιδων ιουδας ο παραδιδους αυτον οτι κατεκριθη μεταμεληθεις απεστρεψεν τα τριακοντα αργυρια τοις αρχιερευσιν και τοις πρεσβυτεροις

τοτε tote G5119 then Adv

ιδων horaō G3708 to see: see Verb-2AAP-NSM

ιουδας Ioudas G2455 Judah Noun-NSM

ο ho G3588 the/this/who Art-NSM

παραδιδους paradidōmi G3860 to deliver Verb-PAP-NSM

αυτον autos G846 it/s/he Pron-ASM

οτι hoti G3754 that/since: that Conj

κατεκριθη katakrinō G2632 to condemn Verb-API-3S

μεταμεληθεις metamellomai G3338 to repent Verb-AOP-NSM

απεστρεψεν apostrephō G654 to turn away Verb-AAI-3S

τα ho G3588 the/this/who Art-APN

τριακοντα triakonta G5144 thirty Adj-NUI

αργυρια argurion G694 money Noun-APN

τοις ho G3588 the/this/who Art-DPM

αρχιερευσιν archiereus G749 high-priest Noun-DPM

και kai G2532 and Conj

τοις ho G3588 the/this/who Art-DPM

πρεσβυτεροις presbuteros G4245 elder: Elder Adj-DPM-C

Greek Word Study

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Greek Word Reference — Matthew 27:3

τοτε tote G5119 "then" Adv

The Greek word for then, used to describe a specific point in time, as seen in Matthew 2:17 and Galatians 4:8. It can refer to concurrent or consequent events, and is often used to introduce a new action or event.

Definition: τότε, demonstr. adv. of time, correlat. of ὅτε, then, at that time; __(a) of concurrent events: Mat.2:17 3:5 and freq., Rom.6:21; before ptcp., Mat.2:16, Gal.4:8; opposite to νῦν, Gal.4:29, Heb.12:26; ὁ τ. κόσμος, 2Pe.3:6; __(b) of consequent events, then, thereupon: Mat.2:7 3:5 4:1 and freq., Luk.11:26; τ. οὖν, Jhn.11:14 19:1, 16 20:8; εὐθέως τ., Act.17:14; ὅτε . . . τ., Mat.13:26 21:1, Jhn.12:16; ἀπὸ τ., Mat.4:17 16:21 26:16, Luk.16:16; __(with) of things future: Mat.24:28, 40 25:1, 31ff.; opposite to ἄρτι, 1Co.13:12; καὶ τ., Mat.7:23, Mrk.13:21, Luk.21:27, 1Co.4:5, al.; ὅταν . . . τ., Mat.9:15, Mrk.2:20, Luk.5:35, 1Th.5:3, al. (more frequently in Mt than in the rest of the NT). (AS)

Usage: Occurs in 156 NT verses. KJV: that time, then See also: 1 Corinthians 4:5; Matthew 7:5; Hebrews 10:7.

ιδων horaō G3708 "to see: see" Verb-2AAP-NSM

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

ιουδας Ioudas G2455 "Judah" Noun-NSM

This name refers to Judah, a son of Jacob, and is also used to describe his descendants and their region. It appears in Matthew 1:2-3 and Revelation 5:5, and is sometimes used to refer to the tribe of Judah.

Definition: Ἰούδας, -α dative -ᾳ, accusative -αν (so in LXX, and also rarely, Ἰουδά, indecl.; cf. Thack., Gr., 163) (Heb. יְהוּדָה) __1. Judah, son of Jacob: Mat.1:2-3, Luk.3:33; φυλή Ἰ., Rev.5:5 7:5; by meton., of the tribe, Heb.7:14; of its confines, γῆ Ἰ., Mat.2:6;πόλις Ἰ., Luk.1:39. __2. Judah (unknown): Luk.3:30. __3. Judas Iscariot (see: Ἰσκαριώτης): Mat.10:4, Mrk.3:19, Luk.6:16, Jhn.6:71 13:2, al. __4. Judas, the Lord's brother (see: ἀδελφός): Mat.13:55, Mrk.6:3 (prob.), Ju 1. __5. Judas the Apostle, son of James (see: Θαδδαῖος): Luk.6:16, Jhn.14:22, Act.1:13. __6. Judas, of Damascus: Act.9:11. __7. Judas, surnamed Βαρσαββᾶς (which see): Act.15:22, 27 15:32. __8. Judas the Galilean: Act.5:37 Ἰωδά (Rec. Ἰούδα) Joda: Luk.3:26.† (AS)

Usage: Occurs in 37 NT verses. KJV: Juda(-h, -s); Jude See also: Acts 1:13; Luke 3:26; Matthew 27:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

παραδιδους paradidōmi G3860 "to deliver" Verb-PAP-NSM

To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.

Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)

Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

κατεκριθη katakrinō G2632 "to condemn" Verb-API-3S

To condemn means to judge against someone, like when Jesus was judged in John 8:10-11. It involves giving a negative verdict, as seen in Romans 8:34. This word is used to describe God's judgment, as in Matthew 20:18.

Definition: κατα-κρίνω [in LXX: Est.2:1 (גָּזַר ni.), Wis.4:16, Dan LXX TH Sus 1:53, 4:34, TH Sus 1:41,48,53* ;] to give judgment against, condemn: Rom.8:34; with accusative of person(s), Mrk.14:64, Jhn.8:10-11; disting. fr. κρίνειν, Rom.2:1, 1Co.11:32; before θανάτῳ (cl. -ου or -ον), Mat.20:18, Mrk.10:33; pass., Mat.27:3, Mrk.16:16, Rom.14:23, 1Co.11:32, 2Pe.2:6. Metaphorical, of condemning through a good example: Mat.12:41-42, Luk.11:31-32, Rom.8:3, Heb.11:7 † (AS)

Usage: Occurs in 17 NT verses. KJV: condemn, damn See also: 1 Corinthians 11:32; Mark 16:16; Hebrews 11:7.

μεταμεληθεις metamellomai G3338 "to repent" Verb-AOP-NSM

To repent means to feel regret or sorrow for something after it's happened. In Matthew 21:30, a son repents and decides to work in his father's vineyard.

Definition: μετα-μέλομαι [in LXX chiefly for נָהַם: ni. ;] depon., pass., to regret, repent one: Mat.21:30, 32 27:3, 2Co.7:8, Heb.7:21" (LXX) † SYN.: μετανοέω, to change one's mind, repent. On the distinction, difficult to maintain by usage, between these words, see Thayer, see word; Tr., Syn., § lxix (AS)

Usage: Occurs in 5 NT verses. KJV: repent (self) See also: 2 Corinthians 7:8; Matthew 21:29; Hebrews 7:21.

απεστρεψεν apostrephō G654 "to turn away" Verb-AAI-3S

To turn away means to change direction or stop following something, like in Romans 11:26 where it refers to turning away from God. It can also mean to pervert or twist something. In Matthew 5:42, it means to turn oneself away from someone or something.

Definition: ἀπο-στρέφω [in LXX chiefly for שׁוּב ;] trans., with accusative, __(a) to turn away, remove: Rom.11:26, 2Ti.4:4; metaphorically, to turn away from allegiance, pervert: Luk.23:14; __(b) to turn back, return: μάχαιραν, Mat.26:52. Pass., reflex., to turn oneself away from: with accusative, Mat.5:42, 2Ti.1:15, Tit.1:14, Heb.12:25; so act., absol., Act.3:26 (cf. Sir.8:5; Bl., § 53, 1; Cremer, 880).† (AS)

Usage: Occurs in 10 NT verses. KJV: bring again, pervert, turn away (from) See also: 2 Timothy 1:15; Matthew 5:42; Hebrews 12:25.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τριακοντα triakonta G5144 "thirty" Adj-NUI

The Greek word for thirty, used in the New Testament to describe quantities, such as in Matthew 13:8. It represents a specific number, not an estimate. This word is used to convey precision.

Definition: τριάκοντα, ἱο, αἱ, τά indecl. (τρεῖς), thirty: Mat.13:8, al. (AS)

Usage: Occurs in 11 NT verses. KJV: thirty See also: Galatians 3:17; Mark 4:20; Matthew 27:9.

αργυρια argurion G694 "money" Noun-APN

This word refers to money or silver coins, as seen in Matthew 25:18 and Acts 3:6. It can describe a piece of silver or a specific amount of money. The KJV translates it as money or piece of silver.

Definition: ἀργύριον, -ου, τό (ἄργυρος), [in LXX for כֶּסֶף (Gen.13:2, al.), exc. La 4:1 (כֶּתֶם) ;] prop., a piece of silver (Lft., Notes, 191); in NT, __(a) silver: Act.3:6 7:16 19:19 20:33, 1Co.3:12, 1Pe.1:18; __(b) money: Mat.25:18, 27, Mrk.14:11, Luk.9:3 19:15, 23 22:5, Act.8:20; __(with) a silver coin: p1., Mat.26:15 27:3-6, 9 28:12, 15, where the value is that of a shekel or tetradrachm; ἀργυρίου μυριάδες πέντε (prob. drachmas; MM, see word), Act.19:19.† (AS)

Usage: Occurs in 20 NT verses. KJV: money, (piece of) silver (piece) See also: 1 Peter 1:18; Mark 14:11; Matthew 28:15.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχιερευσιν archiereus G749 "high-priest" Noun-DPM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πρεσβυτεροις presbuteros G4245 "elder: Elder" Adj-DPM-C

An elder is an older person, often a respected leader in the community, like those mentioned in Matthew 15:2 and 1 Timothy 5:1-2.

Definition: πρέσβυς, -εως, ὁ poët. form of πρεσβύτης (which see), [in LXX (= πρεσβευτής, an ambassador): Num.21:20 (21), al. (מֲלְאָךְ), Isa.13:8 57:9 (צִיר), 1Ma.9:70, al. ;] an old man. Compar., πρεσβύτερος, -α, -ον, [in LXX chiefly for זָקֵן ;] __1. of age, elder: ὁ νἱὸς ὁ π., Luk.15:25; as subst., opposite to νεανίσκοι, Act.2:17; to νεώτερος, 1Ti.5:1-2; of the religious leaders of the past, Mat.15:2, Mrk.7:3, 5, Heb.11:2 (= οἱ πατέρες, Heb.1:1). __2. Of dignity, rank or office (as found in π. and Inscr. of civil and religious offices, including priesthood, in Asia Minor and in Egypt; see Deiss., BS, 154 ff., 233 If.; LAE, 373); __(a) among Jews: Mat.16:21 26:47, 57 27:3, 12 27:20, 41 28:12, Mrk.8:31 11:27 14:43, 53 15:1, Luk.7:3 9:22 20:1 22:52, Jhn.8:9, Act.4:5, 8 4:23 6:12 23:14 24:1; τ. Ἰουνδαίων, Act.25:15; τ. λαοῦ, Mat.21:23 26:3 27:1; __(b) among Christians: Act.11:30 14:23 15:2, 4 15:6, 22-23 16:4 21:18, 1Ti.5:17 5:19, Tit.1:5, II Jn 1, 3Jn.1, 1Pe.5:1 5:5; τ. ἐκκλησίας, Act.20:17, Jas.5:14; __(with) in the visions of the Apocalypse: Rev.4:4, 10 5:5-6, 8 5:11, 14 7:11, 13 11:16 14:3 19:4. (On the NT use of this word and its relation to ἐπίσκοπος (which see), cf. Lft., Phi., 93 ff., 189 ff.; CGT, Past. Epp., lvi ff.) † (AS)

Usage: Occurs in 67 NT verses. KJV: elder(-est), old See also: 1 Peter 5:1; Luke 22:52; 1 Peter 5:5.

Study Notes — Matthew 27:3

Show Verse Quote Highlights

Context
Cross References
Matthew 27:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 27:3
Jamieson-Fausset-Brown on Matthew 27:3
Matthew Poole's Commentary on Matthew 27:3
Trapp's Commentary on Matthew 27:3
Ellicott's Commentary on Matthew 27:3
Adam Clarke's Commentary on Matthew 27:3
Cambridge Bible on Matthew 27:3
Barnes' Notes on Matthew 27:3
Whedon's Commentary on Matthew 27:3
Sermons on Matthew 27:3

Context — Judas Hangs Himself

1When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death. 2They bound Him, led Him away, and handed Him over to Pilate the governor.

3When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders.

4“I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.” 5So Judas threw the silver into the temple and left. Then he went away and hanged himself.

Cross References

	Reference	Text (BSB)
1	2 Corinthians 7:10	Godly sorrow brings repentance that leads to salvation without regret, but worldly sorrow brings death.
2	Luke 22:47–48	While He was still speaking, a crowd arrived, led by the man called Judas, one of the Twelve. He approached Jesus to kiss Him. But Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?”
3	Job 20:15–29	He swallows wealth but vomits it out; God will force it from his stomach. He will suck the poison of cobras; the fangs of a viper will kill him. He will not enjoy the streams, the rivers flowing with honey and cream. He must return the fruit of his labor without consuming it; he cannot enjoy the profits of his trading. For he has oppressed and forsaken the poor; he has seized houses he did not build. Because his appetite is never satisfied, he cannot escape with his treasure. Nothing is left for him to consume; thus his prosperity will not endure. In the midst of his plenty, he will be distressed; the full force of misery will come upon him. When he has filled his stomach, God will vent His fury upon him, raining it down on him as he eats. Though he flees from an iron weapon, a bronze-tipped arrow will pierce him. It is drawn out of his back, the gleaming point from his liver. Terrors come over him. Total darkness is reserved for his treasures. A fire unfanned will consume him and devour what is left in his tent. The heavens will expose his iniquity, and the earth will rise up against him. The possessions of his house will be removed, flowing away on the day of God’s wrath. This is the wicked man’s portion from God, the inheritance God has appointed him.”
4	Job 20:5	the triumph of the wicked has been brief and the joy of the godless momentary?
5	John 13:2	The evening meal was underway, and the devil had already put into the heart of Judas, the son of Simon Iscariot, to betray Jesus.
6	Mark 14:10–11	Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear this, and they promised to give him money. So Judas began to look for an opportunity to betray Jesus.
7	John 13:27	And when Judas had taken the morsel, Satan entered into him. Then Jesus said to Judas, “What you are about to do, do quickly.”
8	Luke 22:2–6	and the chief priests and scribes were looking for a way to put Jesus to death; for they feared the people. Then Satan entered Judas Iscariot, who was one of the Twelve. And Judas went to discuss with the chief priests and temple officers how he might betray Jesus to them. They were delighted and agreed to give him money. Judas consented, and began to look for an opportunity to betray Jesus to them in the absence of a crowd.
9	Mark 14:43–46	While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd armed with swords and clubs, sent from the chief priests, scribes, and elders. Now the betrayer had arranged a signal with them: “The One I kiss is the man; arrest Him and lead Him away securely.” Going directly to Jesus, he said, “Rabbi!” and kissed Him. Then the men seized Jesus and arrested Him.
10	Matthew 26:14–16	Then one of the Twelve, the one called Judas Iscariot, went to the chief priests and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. So from then on Judas looked for an opportunity to betray Jesus.

Matthew 27:3 Summary

This verse shows that Judas, who had betrayed Jesus, felt very sorry for what he had done when he saw that Jesus was condemned. He tried to make things right by returning the thirty pieces of silver he was paid for his betrayal, but it was too late. This verse teaches us that feeling sorry for our sins is not enough, we must truly repent and turn to God for forgiveness, as seen in 1 John 1:9. We can learn from Judas' mistake by turning to God and asking for forgiveness, rather than just feeling sorry for our actions.

Frequently Asked Questions

Why did Judas return the thirty pieces of silver to the chief priests and elders?

Judas returned the thirty pieces of silver because he was filled with remorse for betraying Jesus, as seen in Matthew 27:3, and this act was a attempt to undo the wrong he had done, although it was too late, as noted in Matthew 27:5.

What is remorse, and how is it different from repentance?

Remorse is a feeling of deep regret or guilt for a wrong action, as seen in Judas' case, whereas repentance involves a turning away from sin and towards God, as seen in 1 John 1:9, where it is written that if we confess our sins, God is faithful to forgive us.

Did Judas' return of the silver demonstrate true repentance?

No, Judas' return of the silver did not demonstrate true repentance, as he did not turn to God for forgiveness, but instead took his own life, as seen in Matthew 27:5, whereas true repentance involves a change of heart and a turning to God, as seen in Luke 24:47 and Acts 3:19.

What can we learn from Judas' mistake?

We can learn from Judas' mistake that feeling sorry for our sins is not enough, but rather we must truly repent and turn to God for forgiveness, as seen in 2 Corinthians 7:10, where it is written that godly sorrow brings repentance that leads to salvation.

Reflection Questions

What are some times in my life when I have felt remorse for my actions, and how did I respond?
How can I distinguish between feeling sorry for my sins and truly repenting of them?
What are some ways that I can turn to God for forgiveness and repentance, as seen in the Bible?
How can I apply the lesson of Judas' mistake to my own life and relationships?

Gill's Exposition on Matthew 27:3

Then Judas, which had betrayed him,.... Before, he is described as he that shall, or should, or doth betray him; but now having perpetrated the horrid sin, as he that had done it.

Jamieson-Fausset-Brown on Matthew 27:3

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, Then Judas, which had betrayed

Matthew Poole's Commentary on Matthew 27:3

See Poole on "".

Trapp's Commentary on Matthew 27:3

3 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, Ver. 3. Then Judas, which had betrayed him] Might not Judas have sang care away, now that he had both the bag and the price of blood, but he must come and betray himself. While he played alone, he won all; but soon after, his own "wickedness corrected him, and his backslidings reproved him," Jeremiah 2:19. Sin will surely prove evil and bitter, when the bottom of the bag is once turned upward. A man may have the stone, who feels no fit of it. Conscience will work once; though for the time, one may feel no fit of accusation: Laban showed himself at parting. "Knowest thou not that there will be bitterness in the latter end?" 2 Samuel 2:26. But the devil deals with men as the panther does with the beasts: he hides his deformed head, till his sweet scent have drawn them into his danger. Till we have sinned, Satan is a parasite; when we have sinned he is a tyrant. But it is good to consider that of Bernard. At the day of judgment a pure conscience shall better bestead one than a full purse. In die iudicii plus valebit conscientia pura quam marsupia plena. When he saw that he was condemned] He hoped, belike, that Christ would, as at other times he did, have delivered himself by a miracle. Let no man flatter himself, as if there were no such hurt in sin; for like dirty dogs, it doth but defile us in fawning: and like a treacherous host, though it welcome us into the inn with smiling countenance, yet it will cut our throats in our beds. Judas was first nibbling upon the silver bait, after which the hook of conscience troubled him. He repented] That is, he changed his mind (μεταμεληθεις), from thinking well of his former actions. So those miscreants in Malachi are said to "return and discern," &c., Malachi 3:18. So Rodolphus, Duke of Suabia, when, at the pope’ s instigation, taking up arms against Henry the emperor, he had lost his right hand in the battle, he sent for his bishops and other his confederates, and said unto them: Lo, this is that hand wherewith I swore that allegiance to my sovereign, which by your means and motion I have violated. Videte an recta via me duxeritis, &c. Consider whether you have led me on in a right way or not. (Func.

Ellicott's Commentary on Matthew 27:3

(3) Then Judas, which had betrayed him.—Better, the betrayer. The Greek participle is in the present tense. The narrative which follows is found only in St. Matthew, but another version of the same facts is given in Acts 1:18. Here, too, as in the case of Peter, we have to guess at motives. Had he looked for any other result than this? Was he hoping that his Lord, when forced to a decision, would assert His claim as the Christ, put forth His power, and triumph over His enemies, and that so he would gain at once the reward of treachery and the credit of having contributed to establish the Kingdom? This has been maintained by some eminent writers, and it is certainly possible, but the mere remorse of one who, after acting in the frenzy of criminal passion, sees the consequences of his deeds in all their horror, furnishes an adequate explanation of what follows. Repented himself.—The Greek word is not that commonly used for “repentance,” as involving a change of mind and heart, but is rather “regret,” a simple change of feeling. The coins which he had once gazed on and clutched at eagerly were now hateful in his sight, and their touch like that of molten metal from the furnace. He must get rid of them somehow. There is something terribly suggestive in the fact that here there were no tears as there had been in Peter’s repentance.

Adam Clarke's Commentary on Matthew 27:3

Verse 3. Judas - when he saw that he was condemned, repented] There is much of the wisdom and goodness of God to be seen in this part of Judas's conduct. Had our Lord been condemned to death on the evidence of one of his own disciples, it would have furnished infidels with a strong argument against Christ and the Christian religion. "One of his own disciples, knowing the whole imposture, declared it to the Jewish rulers, in consequence of which he was put to death as an impostor and deceiver." But the traitor, being stung with remorse, came and acknowledged his crime, and solemnly declared the innocence of his Master, threw back the money which they gave him to induce him to do this villainous act; and, to establish the evidence which he now gave against them and himself, in behalf of the innocence of Christ, hanged himself, or died through excessive grief and contrition. Thus the character of Christ was rescued from all reproach; infidelity deprived of the power to cry "imposture!" and the Jewish rulers overwhelmed with eternal infamy. If it should ever be said, "One who knew him best delivered him up as an impostor,"-to this it may be immediately answered, "The same person, struck with remorse, came and declared his own guilt, and Christ's innocence; accused and convicted the Jewish rulers, in the open council, of having hired him to do this iniquitous action, threw them back the bribe they had given him, and then hanged himself through distress and despair, concluding his iniquity in this business was too great to be forgiven." Let him who chooses, after this plenary evidence to the innocence of Christ, continue the objection, and cry out imposture! take heed that he go not and do LIKEWISE. Caiaphas, Pilate, and Judas have done so already, and I have known several, who have called Christ an impostor, who have cut their own throats, shot, drowned, or hanged themselves. God is a jealous God, and highly resents every thing that is done and said against that eternal truth that came to man through Jesus Christ, by the Holy Spirit. Indeed, there is one class of Deists, viz. those who are vicious in their lives, and virulent in their opposition to Christianity, who generally bring themselves to an untimely end.

Cambridge Bible on Matthew 27:3

3–10. The remorse of Judas. He returns the silver Shekels. The use made of them. Peculiar to St Matthew 3. when he saw that he was condemned] It has been argued from these words that Judas had not expected this result of his treachery. He had hoped that Jesus would by a mighty manifestation of His divine power usher in at once the Kingdom whose coming was too long delayed. The whole tenour of the narrative, however, contradicts such an inference. repented himself] A different Greek word from that used, ch. Matthew 3:2; it implies no change of heart or life, but merely remorse or regret. See note ch. Matthew 21:29; Matthew 21:32.

Barnes' Notes on Matthew 27:3

Then Judas, when he saw that he was condemned, repented himself - This shows that Judas did not suppose that the affair would have resulted in this calamitous manner.

Whedon's Commentary on Matthew 27:3

3. Saw that he was condemned — The actual perception of the result, and the clear consciousness of the enormity of the crime, produced in Judas’s mind a revulsion.

Sermons on Matthew 27:3

	Sermon	Description
	The Father’s Cup: A Crucifixion Narrative by Rick Gamache	In this sermon transcript, the preacher vividly describes the crucifixion of Jesus Christ. Jesus is seen walking towards Golgotha, the Skull, where he will be crucified alongside t
	2000 Advent Week 2 - Joseph of Arimathea by John Piper	The sermon transcript discusses the concept that death does not define the measure of a person's life. It emphasizes that the true impact of a life is not determined by its length,
	Living Memorials by Don Courville	In this sermon, the speaker discusses the significance of baptism as a symbol of deliverance from sin's penalty and power. He refers to Romans 6:1-4, explaining that it is not just
	Name Your Price by Chuck Smith	This sermon delves into the betrayal of Jesus by Judas Iscariot for 30 pieces of silver, highlighting the concept of 'seller's remorse' and the tragic consequences of selling out o
	Are You Born Again? Have You Repented? by Mose Stoltzfus	In this sermon, the preacher emphasizes the importance of being born again and having a transformed heart through repentance. He urges the audience to not settle for superficial be
	All That Jesus Taught Bible Study - Part 76 by Zac Poonen	This sermon delves into the events surrounding Jesus' trial and crucifixion, drawing lessons from how Jesus dealt with betrayal, false accusations, and suffering. It emphasizes the
	Learning From Judas by Sandeep Poonen	This sermon delves into the contrasting paths of Peter and Judas, two disciples who started well but ended up differently. It explores how Judas, despite initially following Jesus