Matthew 27:5

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Matthew 27:5 in Multiple Translations

Berean Standard Bible BSB

So Judas threw the silver into the temple and left. Then he went away and hanged himself.

King James Version KJV

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

American Standard Version ASV

And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself.

Bible in Basic English BBE

And he put down the silver in the Temple and went out, and put himself to death by hanging.

Free Bible Version FBV

Judas threw the silver coins into the sanctuary and left. He went away and hanged himself.

Geneva Bible 1599 GNV

And when hee had cast downe the siluer pieces in the Temple, hee departed, and went, and hanged himselfe.

Young's Literal Translation YLT

and having cast down the silverlings in the sanctuary, he departed, and having gone away, he did strangle himself.

World English Bible WEB

He threw down the pieces of silver in the sanctuary and departed. Then he went away and hanged himself.

Noah Webster Bible WBS

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

Douay-Rheims 1899 DRV

And casting down the pieces of silver in the temple, he departed: and went and hanged himself with an halter.

Translation for Translators T4T

So Judas took the money and threw it inside the Temple. Then he went away and hanged himself.

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Berean Amplified Bible — Matthew 27:5

BAB

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Matthew 27:5 Interlinear (Deep Study)

BIB

GRK και ριψας τα αργυρια εν τω ναω ανεχωρησεν και απελθων απηγξατο

και kai G2532 and Conj

ριψας rhiptō G4496 to throw/lay down Verb-AAP-NSM

τα ho G3588 the/this/who Art-APN

αργυρια argurion G694 money Noun-APN

εν en G1722 in/on/among Prep

τω ho G3588 the/this/who Art-DSM

ναω naos G3485 temple Noun-DSM

ανεχωρησεν anachōreō G402 to leave Verb-AAI-3S

και kai G2532 and Conj

απελθων aperchomai G565 to go away Verb-2AAP-NSM

απηγξατο apagchō G519 to strangle Verb-AMI-3S

Greek Word Study

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Greek Word Reference — Matthew 27:5

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.

ριψας rhiptō G4496 "to throw/lay down" Verb-AAP-NSM

To throw or lay down means to fling something quickly, like casting a net or throwing off a cloak, as seen in Matthew 27:5 and Acts 27:19. It's a swift, spontaneous action.

Definition: ῥίπτω and (Act.22:23) ῥιπτέω (strengthened form; see Veitch, see word ῥίπτω, fin.), [in LXX chiefly for שָׁלַךְ hi. ;] __1. to throw, cast, hurl: with accusative of thing(s), Mat.27:5, Act.27:19, 29; with accusative of person(s), Mat.15:30, Luk.4:35; pass., Luk.17:2; ptcp., ἐριμμένοι, cast down, prostrate (Polyb., al.): Mat.9:36; of garments, to throw off (for flight, Eur., Xen., al.; ὅπλα, 1Ma.5:43; so EV in Act.22:23, but see infr.). __2. = ῥιπτάζω, to shake, toss, throw about: τ. ἱμάτια, Act.22:23 (EGT, Page, Rackham, in l; Field, Notes, 136; but see supr.).† (AS)

Usage: Occurs in 7 NT verses. KJV: cast (down, out), scatter abroad, throw See also: Acts 27:19; Luke 17:2; Matthew 27:5.

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'.

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.

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.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSM

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.

ναω naos G3485 "temple" Noun-DSM

A temple refers to a sacred place of worship, like the one in Jerusalem. In the New Testament, it can also mean the innermost part of the temple. The term is used in Acts 17:24 and Acts 19:24.

Definition: ναός, -οῦ, ὁ (Att.. νεώς; ναίω, to inhabit), [in LXX (νεώς, 2Ma.6:2, al.) chiefly for הֵיכָל ;] __1. a temple (Hom., Find., al.). __2. The inmost part of a temple, the shrine (Hat., Xen., al.); in NT, __(a) generally: pl., Act.17:24; of silver models of a heathen shrine, Act.19:24; __(b) of the temple building proper, or sanctuary, at Jerusalem, as distinct from τ. ἱερόν (which see), the whole temple enclosure: Mat.23:16-17, 35 27:5, 40, Mrk.14:58 15:29 Jhn.2:19-20, Rev.11:2; (τοῦ) θεοῦ, Mat.26:61 27:51, Mrk.15:38, Luk.1:9, 21-22 23:45, 1Co.3:17, 2Co.6:16, 2Th.2:4, Rev.11:1; of the temple in the Apocal. visions, Rev.3:12 7:15 11:19 14:15, 17 15:5-6, 8 16:1, 17 21:22 a. Metaphorical, of Christians, 1Co.3:16 6:19, 2Co.6:16, Eph.2:21; of Christ's body, Jhn.2:21 (cf. Jhn.2:19); ὁ θεὸς ν. αὐτῆς ἐστιν, Rev.21:22 b.† SYN.: ἱερόν (AS)

Usage: Occurs in 40 NT verses. KJV: shrine, temple See also: 1 Corinthians 3:16; Matthew 23:17; Revelation 3:12.

ανεχωρησεν anachōreō G402 "to leave" Verb-AAI-3S

To leave or withdraw from a place, often to avoid danger, as seen in Matthew 2:12 and 14. This word means to go back or retire. It's used to describe physical departure.

Definition: ἀνα-χωρέω, -ῶ [in LXX for בָּרַח, נוּם, etc. ;] __1. to go back. __2. to withdraw: Mat.9:24; frequently in sense of avoiding danger (MM, VGT, see word), Mat.2:12 (but see Thayer), Mat.2:13-14, 22 4:12 12:15 14:13 15:21 27:5, Mrk.3:7, Jhn.6:15, Act.23:19 26:31.† (AS)

Usage: Occurs in 14 NT verses. KJV: depart, give place, go (turn) aside, withdraw self See also: Acts 23:19; Matthew 2:22; Matthew 27:5.

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.

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.

απελθων aperchomai G565 "to go away" Verb-2AAP-NSM

This word means to go away or depart from a place or person, as seen in Matthew 13:25. It can also mean to follow or go behind someone, and is often used in the Gospels to describe Jesus' travels. The word is used in various contexts, including Jesus' parables.

Definition: ἀπέρχομαι, [in LXX chiefly for הלךְ ;] __1. to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111f., 247; MM, see word); __(a) absol.: Mat.13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mat.13:28, al.; __(b) with mention of place or person: εἰς, Mat.14:15; ἐπί, Luk.24:24; πρός, Rev.10:9; ἀπό, Luk.1:38; ἐξω, Act.4:15; ἐκεῖ, Mat.2:22. __2. As in LXX, before ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), to go after, follow: Mrk.1:20, Jhn.12:19; metaphorically, Mrk.1:42, Rev.21:1. (AS)

Usage: Occurs in 118 NT verses. KJV: come, depart, go (aside, away, back, out, … ways), pass away, be past See also: Acts 4:15; Mark 6:32; James 1:24.

απηγξατο apagchō G519 "to strangle" Verb-AMI-3S

This word means to strangle, as in to press or choke something. It is used in Matthew 27:5 to describe Judas hanging himself. This act is a tragic end to his story.

Definition: ἀπ-άγχω (ἄγχω, to press, strangle), [in LXX: 2Ki.17:23 (חָנַק), Tob.3:10 * ;] to strangle; mid., to hang oneself (or, to choke; see M, Pr., 155): Mat.27:5.† (AS)

Usage: Occurs in 1 NT verses. KJV: hang himself See also: Matthew 27:5.

Study Notes — Matthew 27:5

Show Verse Quote Highlights

Context
Cross References
Matthew 27:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 27:5
Jamieson-Fausset-Brown on Matthew 27:5
Matthew Poole's Commentary on Matthew 27:5
Trapp's Commentary on Matthew 27:5
Ellicott's Commentary on Matthew 27:5
Adam Clarke's Commentary on Matthew 27:5
Cambridge Bible on Matthew 27:5
Barnes' Notes on Matthew 27:5
Whedon's Commentary on Matthew 27:5
Sermons on Matthew 27:5

Context — Judas Hangs Himself

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.

6The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.” 7After conferring together, they used the money to buy the potter’s field as a burial place for foreigners.

Cross References

	Reference	Text (BSB)
1	Acts 1:18–19	(Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. This became known to all who lived in Jerusalem, so they called that field in their own language Akeldama, that is, Field of Blood.)
2	2 Samuel 17:23	When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his affairs in order and hanged himself. So he died and was buried in his father’s tomb.
3	1 Kings 16:18	When Zimri saw that the city was captured, he entered the citadel of the royal palace and burned it down upon himself. So he died
4	Job 2:9	Then Job’s wife said to him, “Do you still retain your integrity? Curse God and die!”
5	Psalms 55:23	But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You.
6	Job 7:15	so that I would prefer strangling and death over my life in this body.
7	Luke 1:21	Meanwhile, the people were waiting for Zechariah and wondering why he took so long in the temple.
8	1 Samuel 31:4–5	Then Saul said to his armor-bearer, “Draw your sword and run it through me, or these uncircumcised men will come and run me through and torture me!” But his armor-bearer was terrified and refused to do it. So Saul took his own sword and fell on it. When his armor-bearer saw that Saul was dead, he too fell on his own sword and died with him.
9	Luke 1:9	he was chosen by lot, according to the custom of the priesthood, to enter the temple of the Lord and burn incense.
10	Judges 9:54	He quickly called his armor-bearer, saying, “Draw your sword and kill me, lest they say of me, ‘A woman killed him.’” So Abimelech’s armor-bearer ran his sword through him, and he died.

Matthew 27:5 Summary

This verse shows us what happened to Judas after he realized the terrible thing he had done by betraying Jesus. He tried to give back the money he was paid for his betrayal, but it was too late, and he ended up taking his own life. This is a sad reminder that our sins can have serious consequences, but it's also a reminder that God offers us forgiveness and new life through Jesus Christ, as seen in John 10:10. We can learn from Judas' mistakes and turn to God for forgiveness and salvation, rather than trying to fix things on our own.

Frequently Asked Questions

Why did Judas throw the silver into the temple before taking his own life?

Judas threw the silver into the temple as a symbol of his rejection of the reward for his betrayal, acknowledging the gravity of his sin, as seen in Matthew 27:4 where he says, 'I have sinned by betraying innocent blood.'

Does Judas' actions in this verse demonstrate true repentance?

While Judas showed remorse for his actions, his decision to take his own life rather than seeking forgiveness from God, as seen in Acts 3:19, suggests that his remorse did not lead to true repentance.

What can we learn from Judas' tragic end?

Judas' story serves as a warning about the dangers of allowing guilt and shame to consume us, rather than seeking forgiveness and restoration through faith in Jesus Christ, as taught in Romans 5:1 and 1 John 1:9.

How does this verse relate to the concept of salvation and forgiveness?

This verse highlights the importance of seeking forgiveness and salvation through Jesus Christ, as seen in John 3:16, rather than relying on our own actions or attempts to make amends for our sins.

Reflection Questions

What are some ways that I may be trying to 'make amends' for my own sins, rather than seeking forgiveness through Jesus Christ?
How can I balance the reality of my own sinfulness with the truth of God's love and forgiveness?
In what ways can I apply the lesson of Judas' tragic end to my own life, seeking to avoid the pitfalls of guilt and shame?
What does this verse reveal about the nature of true repentance, and how can I cultivate a heart of genuine repentance in my own life?

Gill's Exposition on Matthew 27:5

And he cast down the pieces of silver in the temple,.... Upon the ground, in that part of the temple where they were sitting; in their council chamber, לשכת הגזית, "the paved chamber", where the

Jamieson-Fausset-Brown on Matthew 27:5

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And he cast down the pieces of silver.

Matthew Poole's Commentary on Matthew 27:5

Ver. 3-5. Matthew (who alone reports this piece of history) interrupts his relation of our Saviour’ s trial before Pilate, with an account of Judas’ s end. We must not interpret Then strictly, so as to think Judas did this at the time when Christ was carried before Pilate, but some short time after; for they went immediately from the high priest’ s hall to the judgment hall, and stayed there until Christ was condemned by Pilate, before they returned to come into the temple. But possibly it was that day, after Pilate had condemned him, or within some short time after that Judas (as it is said) repented himself; that is, began to be terrified in his conscience for what he had done. The consciences of the worst of men will not always digest mire and dirt, but sometimes throw it up, yea, though it hath first incurably poisoned them. Sin is sweet in the month, but bitter in the belly. All repentance is not saving. Nor doth all confession of sin obtain remission. Judas here repents, and confesseth he had sinned, and his particular sin, in betraying an innocent person; yet he findeth no mercy, he hath not a heart to beg forgiveness, nor to apply himself to Christ for remedy. But the answer of the chief priests and elders is very remarkable: What is that to us? see thou to that. Wretched Judas! he had been the servant of these wicked men’ s lusts, and for a poor wages served them in the highest act of villany. He falls into a distress of conscience for what he had done. What miserable comforters do they prove! Tempters never make good comforters. Those who are the devil’ s instruments, to command, entice, or allure men to sin, will afford them no relief when they come to be troubled for what they have done: nor will it now satisfy the conscience of Judas, to remember that he had a warrant for apprehending Christ, and acted ministerially. The priests will not take the money, he throws it down in the temple, and goes and hangs himself. How great is the power of conscience, smiting for the guilt of sin! Judas could have no hope of a better life, so as all his happiness lay in the time of this present life; yet he is not able to allow himself that. The devil that entered into his heart to tempt him, now entereth again to persuade him to put an end to his misery in this life, by hastening himself to an eternal misery. Let all apostates, turning persecutors of innocent persons, read this, and tremble. There is a difficulty of reconciling this text to that of Luke, , where it is said of him, that falling headlong, he burst asunder in the midst, and all his bowels gushed out. That which is usually said is, that he fell from the place where he hanged himself, and with the fall burst himself.

Trapp's Commentary on Matthew 27:5

5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Ver. 5. And he cast down the pieces of silver] That wage of wickedness burnt in his purse, in his conscience; neither could it secure him in the day of wrath. See Zephaniah 1:18; Ezekiel 7:19; Obadiah 1:4 James 4:1-2. Omnia fui, et nihil mihi profitit, I had everything and it profited my nothing, said Severus the emperor, when he lay dying. Most of the emperors got nothing by their advancement to the empire, whereof they were so ambitious, but this, Ut citius interficerentur, that they were slain the sooner. All, or most of them, till Constantine, died unnatural deaths. Achan’ s wedge of gold served but to cleave asunder his soul from his body; and the Babylonish garment but for a shroud. And went and hanged himself] If you confess yourself to a priest, and not to God, said that martyr, you shall have the reward that Judas had. For he confessed himself to a priest, and yet went and hanged himself by-and-by. So did Porter, townclerk of London in Henry VIII’ s time, who had before sworn a great oath, that if the king’ s highness would set forth the Scripture in English, and let it be read of the people by his authority, rather than he would so long live, he would cut his own throat. But he brake promise: for shortly after he hanged himself. And about the same time, Foxford, chancellor to the bishop of London, a cruel persecutor and butcher of the saints, died suddenly in his chair, his belly being burst, and his guts falling out before him; as likewise Judas’ did, Cum quodam singulari crepitus fragore, as the word ελακησε imports, Acts 1:18. Selneccerus makes mention of a covetous bishop of Misna in Germany, who had the devil for his death’ s man. And Dr Morton, late bishop of Durham, reports a story of his own knowledge, of one Sir Booth, a Bachelor of Arts in St John’ s College in Cambridge, who, being popishly affected, took the consecrated bread at the time of the communion; and forbearing to eat it, conveyed and kept it closely for a time, and afterwards threw it over the college wall. But a short time after, not enduring the torment of his guilty conscience, he threw himself headlong over the battlements of the chapel, and some few hours after ended his life. "The spirit of a man may sustain his infirmity:" some shift or other a man may make to suffer whatsoever other calamities, "but a wounded spirit who can bear?" Proverbs 18:14 : there is no fighting with a mighty fire, no bearing up sail against a storm. Job, when once wet to the skin, curseth the day of his birth, and thinketh it better to be strangled or hanged than longer to endure it, Job 7:15. And yet God was but in jest, as it were, with Job, in comparison of Judas.

Ellicott's Commentary on Matthew 27:5

(5) He cast down the pieces of silver in the temple.—The Greek word for “Temple” is that which specially denotes (as in Matthew 23:16; Matthew 26:61; John 2:19), not the whole building, but the “sanctuary,” which only the priests could enter. They had stood, it would seem, talking with Judas before the veil or curtain which screened it from the outer court, and he hurled or flung it into the Holy Place. Hanged himself.—The word is the same as that used of Ahithophel, in the Greek version of 2 Samuel 17:23, and is a perfectly accurate rendering. Some difficulties present themselves on comparing this brief record with Acts 1:18, which will be best examined in the Notes on that passage. Briefly, it may be said here that the horrors there recorded may have been caused by the self-murderer’s want of skill, or the trembling agony that could not tie the noose firm enough.

Adam Clarke's Commentary on Matthew 27:5

Verse 5. In the temple] ναος signifies, properly, the temple itself, into which none but the priests were permitted to enter; therefore εντωναω must signify, near the temple, by the temple door, where the boxes stood to receive the free-will offerings of the people, for the support and repairs of the sacred edifice. See this amply proved by Kypke. Hanged himself] Or was strangled - απηγξατο. Some eminent critics believe that he was only suffocated by excessive grief, and thus they think the account here given will agree with that in Acts 1:18. Mr. Wakefield supports this meaning of the word with great learning and ingenuity. I have my doubts - the old method of reconciling the two accounts appears to me quite plausible - he went and strangled himself, and the rope breaking, he fell down, and by the violence of the fall his body was bursted, and his bowels gushed out. I have thought proper, on a matter of such difficulty, to use the word strangled, as possessing a middle meaning between choking or suffocation by excessive grief, and hanging, as an act of suicide. See Clarke on Matthew 10:4. Dr. Lightfoot is of opinion that the devil caught him up into the air, strangled him, and threw him down on the ground with violence, so that his body was burst, and his guts shed out! This was an ancient tradition.

Cambridge Bible on Matthew 27:5

5. in the temple] Properly, “in the holy place,” which only the priests could enter. went and hanged himself] A different account of the end of Judas is given Acts 1:18; either by St Peter, or by St Luke in a parenthetical insertion. It is there stated (1) that Judas, not the Priests, bought the field: (2) that “falling headlong he burst asunder in the midst, and all his bowels gushed out;” (3) that the field was called Aceldama for that reason, not for the reason stated in this passage. The two accounts are not actually inconsistent, but the key to their concordance is lost. No entirely satisfactory solution of the discrepancy has been given.

Barnes' Notes on Matthew 27:5

And he cast down ... - This was an evidence of his remorse of conscience for his crime. His ill-gotten gain now did him no good. It would not produce relief to his agonized mind.

Whedon's Commentary on Matthew 27:5

5. Hanged himself — There is no discrepancy between this account and the narrative given in Acts 1:18.

Sermons on Matthew 27:5

	Sermon	Description
	A Spiritual Leader by Zac Poonen	In this sermon, the speaker emphasizes the importance of being a strong and uncompromising leader for the next generation of believers. He urges listeners to take their calling ser
	Jabez a Lonely Man by John Phillips	In this sermon, the preacher begins by discussing a cartoon that appeared in an American newspaper during the time of the moon landing. The cartoon depicts two astronauts on Mars,
	Can a Christian Commit Suicide? by Tim Conway	This sermon addresses the question of whether a Christian can commit suicide, highlighting that suicide is self-murder driven by unfulfilled desires. It explores biblical examples
	Understanding Marriage - Spiritual Preparation for Marriage by David Guzik	In this sermon, the preacher focuses on the theme of humility and meekness as described in Ephesians chapter four. He emphasizes the importance of living new lives as new people in
	Knowing God's Will by Peter Maiden	In this sermon, the preacher emphasizes the certainty of God's guidance for His children. He highlights that God is revealed as a shepherd and a father in the Bible, guiding His pe
	Are You Perishing? the Reason for Our Being by Paris Reidhead	Paris Reidhead preaches about the urgency of repentance and the impending judgment by God, as seen in Acts 17:23-31. He emphasizes that sin is not just an inherited condition but a
	The Great Commission by Paul Washer	In this sermon, the preacher emphasizes the importance of not getting distracted from the main purpose of Christianity. He highlights that Christianity is not just about being mora