Matthew 27:6

Matthew 27:6 in Multiple Translations

Berean Standard Bible BSB

The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.”

King James Version 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.

American Standard Version 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.

Bible in Basic English BBE

And the chief priests took the silver and said, It is not right to put it in the Temple store for it is the price of blood.

Free Bible Version FBV

The chief priests took the silver coins and said, “This is blood money, so it's not lawful to put this in the Temple treasury.”

Geneva Bible 1599 GNV

And the chiefe Priestes tooke the siluer pieces, and sayde, It is not lawfull for vs to put them into the treasure, because it is the price of bloud.

Young's Literal Translation 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;'

World English Bible WEB

The chief priests took the pieces of silver and said, “It’s not lawful to put them into the treasury, since it is the price of blood.”

Noah Webster Bible WBS

And the chief priests took the silver pieces, and said, It is not lawful to put them into the treasury, because it is the price of blood.

Douay-Rheims 1899 DRV

But the chief priests having taken the pieces of silver, said: It is not lawful to put them into the corbona, because it is the price of blood.

Translation for Translators T4T

Later the high priests found the coins. They picked them up and said, “This is money that we paid to have a man killed [MTY], and our law does not allow such money to be put {us to put such money} into the Temple treasury.”

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Berean Amplified Bible — Matthew 27:6

BAB

Word Study

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Matthew 27:6 Interlinear (Deep Study)

BIB

GRK οι δε αρχιερεις λαβοντες τα αργυρια ειπον ουκ εξεστιν βαλειν αυτα εις τον κορβαναν επει τιμη αιματος εστιν

οι ho G3588 the/this/who Art-NPM

δε de G1161 then Conj

αρχιερεις archiereus G749 high-priest Noun-NPM

λαβοντες lambanō G2983 to take Verb-2AAP-NPM

τα ho G3588 the/this/who Art-APN

αργυρια argurion G694 money Noun-APN

ειπον legō G3004 to say Verb-2AAI-3P

ουκ ou G3756 no Particle-N

εξεστιν exesti, exon G1832 be permitted Verb-PAI-3S

βαλειν ballō G906 to throw: throw Verb-2AAN

αυτα autos G846 it/s/he Pron-APN

εις eis G1519 toward Prep

τον ho G3588 the/this/who Art-ASM

κορβαναν korban G2878 Corban Noun-ASM

επει epei G1893 since Conj

τιμη timē G5092 honor Noun-NSF

αιματος ahima G129 (Field of) Blood Noun-GSN

εστιν eimi G1510 to be Verb-PAI-3S

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Greek Word Reference — Matthew 27:6

οι ho G3588 "the/this/who" Art-NPM

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.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αρχιερεις archiereus G749 "high-priest" Noun-NPM

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.

λαβοντες lambanō G2983 "to take" Verb-2AAP-NPM

To take or receive something, like in Matthew 26:26, where Jesus takes bread and breaks it. It can also mean to accept or obtain something, and is often translated as receive or accept in the KJV.

Definition: λαμβάνω, [in LXX chiefly for לקח, also for אחז ,לכד ,נשׂא, etc. ;] __1. to take, lay hold of: absol., Mat.26:26, Mrk.14:22; with accusative of thing(s), Mat.5:40 26:52, al. mult.; with accusative of person(s), Mat.21:35, Mrk.12:3, al.; pleonastic λαβών (M, Pr., 230; Bl., §74, 2), Mat.13:31 14:19, al.; so also indic., Mrk.7:27, Jhn.19:1, 40 Rev.8:5, al.; metaphorically, with accusative of thing(s), ἀφορμήν, Rom.7:8, 11; ὑδόδειγμα, Jas.5:10; id. with accusative of person(s), φόβος, Luk.7:16; πνεῦμα, Luk.9:39; πειρασμός, 1Co.10:13; aoristic pf. (M, Pr., 145, 238; BL, §59, 4), Rev.5:7 8:5, al. __2. to receive: absol., opposite to αἰτεῖν, Mat.7:8, al.; διδόναι, Mat.10:8, Act.20:35; with accusative of thing(s), Mat.27:6, Mrk.10:3o, al. mult.; with accusative of person(s), Jhn.6:21 13:20 19:27, 2Jo.10; ῥαπίσμασιν (a vulgarism; Bl., §38, 3), Mrk.14:65; metaphorically, τ. λόγον, Mat.13:20, Mrk.4:16; τ. μαρτυρίαν, Jhn.3:11; τ. ῥήματα, Jhn.12:48; πρόσωπον (Heb. נָשָׂא פָּנִים, Dalman, Words, 30), Luk.20:21, Gal.2:6; ζωὴν αἰώνιον (Dalman, op. cit., 124f.), Mrk.10:30 (cf. ἀνα-, ἀντι-, συν-αντι- (-μαι), ἀπο-, ἐπι-, κατα-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-, συν-περι-, ὑπο-λαμβάνω). (AS)

Usage: Occurs in 248 NT verses. KJV: accept, + be amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X after), take (away, up) See also: 1 Corinthians 2:12; John 10:18; 1 Peter 4:10.

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.

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.

ειπον legō G3004 "to say" Verb-2AAI-3P

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εξεστιν exesti, exon G1832 "be permitted" Verb-PAI-3S

To be permitted or lawful, as in Mark 2:24 and Acts 8:37, where certain actions are allowed. It can also mean to be right or just, as in Matthew 12:2 and 1 Corinthians 10:23.

Definition: ἔξ-εστι (εἰμί), impers. verb., it is permitted, lawful: Mrk.2:24, Act.8:37 (R, mg.), 1Co.10:23; with inf., Mat.12:2, 10 12 14:4 15:26 19:3 22:17 27:6, Mrk.3:4 12:14, Luk.6:2, 9 14:3, Jhn.5:10; before accusative, Mrk.2:26, Luk.6:4 20:22; with dative of person(s) and inf., Mat.20:15, Mrk.6:18 10:2, Jhn.18:31, Act.16:21 21:37 22:25 (inf. understood), 1Co.6:12; ἐξόν (sc. ἐστί), Act.2:29, 2Co.12:4; ἐξὸν ἦν, Mat.12:4.† (AS)

Usage: Occurs in 29 NT verses. KJV: be lawful, let, X may(-est) See also: 1 Corinthians 6:12; Mark 2:24; Matthew 27:6.

βαλειν ballō G906 "to throw: throw" Verb-2AAN

To throw something with force, as seen in Matthew 4:18 and 10:34, where Jesus talks about throwing a net and a sword. It can also mean to pour or lay something down. In the Bible, it is used in various contexts, including throwing out demons or laying down one's life.

Definition: βάλλω, [in LXX for נפל, שׂום, ידד, etc. ;] prop., of a weapon or missile; then generally, of things and persons, lit. and metaphorically, to throw, cast, put, place: with accusative, before εἰς, Mat.4:18, and frequently ἐπί, Mat.10:34; κάτω, Mat.4:6; ἔξω, Mat.5:13; ἀπό, Mat.5:29; ἐκ, Mrk.12:44; δρέπανον, Rev.14:19; μάχαιραν, Mat.10:34; κλῆρον, Mat.27:35; of fluids, to pour: Mat.9:17, Jhn.13:5; pass., to be laid, to lie ill: Mat.9:2; ἐβλήθη (timeless aor., M, Pr., 134), Jhn.15:6; intrans., to rush (Bl., §53, 1): Act.27:14. Metaphorical, β. εἰς τ. καρδίαν, Jhn.13:2 (cf. usage in π., without idea of violence; also of liquids; MM, Exp., x; see also Cremer, 120, 657; cf. ἀμφι-, ἀνα-, ἀντι-, ἀπο-, δια-, ἐκ-, ἐμ-, παρ-εμ-, ἐπι-, κατα-, μετα-, παρα-, περι-, προ-, συμ-, ὑπερ-, ὑπο-βάλλω). (AS)

Usage: Occurs in 108 NT verses. KJV: arise, cast (out), X dung, lay, lie, pour, put (up), send, strike, throw (down), thrust See also: 1 John 4:18; Mark 15:24; James 3:3.

αυτα autos G846 "it/s/he" Pron-APN

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.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

τον ho G3588 "the/this/who" Art-ASM

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.

κορβαναν korban G2878 "Corban" Noun-ASM

A special offering to God, like a donation to the Temple fund, as seen in Mark 7:11 where Jesus teaches about the Corban.

Definition: κορβάν (Rec., T, -βᾶν), indecl. (Heb. קׇרְבָּן), an offering, a gift offered to God: Mrk.7:11 (cf. κορβανᾶς).† (AS)

Usage: Occurs in 2 NT verses. KJV: Corban, treasury See also: Mark 7:11; Matthew 27:6.

επει epei G1893 "since" Conj

Since refers to a point in time or a cause, as seen in Matthew 18:32 and 21:46. This word is used to describe a reason or a time. It appears in various Bible passages to introduce a cause or a time.

Definition: ἐπεί conj. (ἐπί, εἰ), when, since; __1. of time, when, after: Luk.7:1 (Rec., WH, mg.). __2. Of cause, since, because: Mat.18:32 21:46 27:6, Mrk.15:42, Luk.1:34, Jhn.13:29 19:31, Act.13:46 (Rec., WH, mg.), 1Co.14:12, 2Co.11:18 13:3, Heb.5:2, 11 6:13 9:17 11:11; ἐ. οὖν, Heb.2:14 4:6. With ellipsis, otherwise, else: Rom.11:6, 22, Heb.9:26; ἐ. ἄρα, 1Co.5:10 7:14; introducing a question, Rom.3:6, 1Co.14:16 15:29, Heb.10:2 (cf. 4Ma.1:33 4Mac 2:7 4Mac 2:10 4Mac 4:24-26).† (AS)

Usage: Occurs in 26 NT verses. KJV: because, else, for that (then, -asmuch as), otherwise, seeing that, since, when See also: 1 Corinthians 5:10; Hebrews 9:26; Hebrews 2:14.

τιμη timē G5092 "honor" Noun-NSF

Honor refers to the value or esteem given to someone or something. In the Bible, it can mean a price paid or the dignity and respect given to a person, as seen in Romans 12:10 and 1 Timothy 5:17.

Definition: τιμή, -ῆς, ἡ [in LXX for עֵרֶךְ, יְקָר, etc. ;] a valuing, hence, objectively; __1. a price paid or received: with genitive of person(s), Mat.27:9; with genitive of thing(s), Act.5:2-3; pl., Act.4:34 19:19; τ. αἵματος, Mat.27:6; ἠγοράσθητε τιμῆς, 1Co.6:20 7:23; ὠνεῖσθαι τιμῆς ἀργυρίου, Act.7:16. __2. esteem, honour: Rom.12:10 13:7, 1Co.12:23, 1Ti.5:17 6:1, Heb.5:4, 1Pe.2:7 (R, txt., preciousness, cf. Hort, in l), 1Pe.3:7; τ. διδόναι, 1Co.12:24; ἔχειν, Jhn.4:44, Heb.3:3; τ. καὶ δόξα (δ. κ. τ.), Rom.2:7, 10, 1Ti.1:17, Heb.2:7" (LXX), Heb.2:9, 1Pe.1:7, 2Pe.1:17, Rev.4:9, 11 5:12-13 7:12 21:26; τ. καὶ κράτος, 1Ti.6:16; εἰς τ., Rom.9:21, 2Ti.2:20-21; ἐν τ., Col.2:23; 1Th.4:4; by meton., of marks of honour, Act.28:10.† (AS)

Usage: Occurs in 41 NT verses. KJV: honour, precious, price, some See also: 1 Corinthians 6:20; Acts 28:10; 1 Peter 1:7.

αιματος ahima G129 "(Field of) Blood" Noun-GSN

Blood, literally or figuratively, as in Mark 5:25 and John 1:13. It can refer to the atoning blood of Christ or kindred and bloodshed.

Definition: αἷμα, ατος, τό, [in LXX for דָּם ;] blood. __1. In the ordinary sense: Mrk.5:25, Luk.8:43,44 22:44, Jhn.19:34, Act.15:20,29 21:25, Rev.8:7,8 11:6 16:3,4,6 19:13. __2. In special senses: __(a) of generation, origin, kinship (cl.): Jhn.1:13 (see MM, VGT, see word); __(b) as in OT (AR on Eph, l.with), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opposite to God and created spirits: Mat.16:17, 1Co.15:50, Gal.1:16, Eph.6:12, Heb.2:14; __(with) of things in colour resembling blood: Act.2:19,20, Rev.6:12 14:18-20. __(d) of bloodshed, a bloody death (cl.): Mat.23:30,35 27:4,6,8,24,25, Luk.11:50,51 13:1, Act.1:19 5:28 18:6 20:26 22:20, Heb.12:4, Rev.6:10 17:6 18:24 19:2 ; αἷ. ἐκχέειν (Deiss., LAE, 428; MM, VGT, see word, αἷ.), Rom.3:15, Rev.16:6; __(e) of sacrificial blood, as an expiation: Heb.9:7,12,13,18-22,25 10:4 11:28 13:11; of the blood of Christ, Mat.26:28, Mrk.14:24, Luk.22:20, Jhn.6:53,54,56, Act.20:28, Rom.3:25 5:9, 1Co.10:16 11:25,27, Eph.1:7 2:13, Col.1:20, Heb.9:12,14 10:19,29 12:24 13:20, 1Pe.1:2,19, 1Jn.1:7 (cf. 5:6,8), Rev.1:5 5:9 7:14 12:11. (Cremer, 69 f., 612 f.) † (AS)

Usage: Occurs in 91 NT verses. KJV: blood See also: 1 Corinthians 10:16; Hebrews 13:20; 1 Peter 1:2.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — Matthew 27:6

Show Verse Quote Highlights

Context
Cross References
Matthew 27:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 27:6
Jamieson-Fausset-Brown on Matthew 27:6
Matthew Poole's Commentary on Matthew 27:6
Trapp's Commentary on Matthew 27:6
Ellicott's Commentary on Matthew 27:6
Adam Clarke's Commentary on Matthew 27:6
Cambridge Bible on Matthew 27:6
Barnes' Notes on Matthew 27:6
Whedon's Commentary on Matthew 27:6
Sermons on Matthew 27:6

Context — Judas Hangs Himself

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. 8That is why it has been called the Field of Blood to this day.

Cross References

	Reference	Text (BSB)
1	Luke 6:7–9	Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath. But Jesus knew their thoughts and said to the man with the withered hand, “Get up and stand among us.” So he got up and stood there. Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?”
2	Deuteronomy 23:18	You must not bring the wages of a prostitute, whether female or male, into the house of the LORD your God to fulfill any vow, because both are detestable to the LORD your God.
3	Isaiah 61:8	For I, the LORD, love justice; I hate robbery and iniquity; in My faithfulness I will give them their recompense and make an everlasting covenant with them.
4	Matthew 23:24	You blind guides! You strain out a gnat but swallow a camel.
5	John 18:28	Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover.

Matthew 27:6 Summary

This verse shows that the chief priests were concerned about following the law, but they did not care about doing what was right in God's eyes. They knew that the money Judas had thrown into the temple was 'blood money' because it was used to betray Jesus, who was innocent. This teaches us that just following rules is not enough; we need to have a heart that loves and obeys God, as seen in Matthew 22:37-40. We should examine our own hearts to see if we are prioritizing outward appearances over true inner righteousness, and seek to live a life that is pleasing to God, as taught in Romans 12:1-2.

Frequently Asked Questions

Why did the chief priests consider the money to be 'blood money'?

The chief priests considered the money to be 'blood money' because it was used to betray Jesus, who was innocent, as stated in Matthew 27:4, where Judas says 'I have sinned by betraying innocent blood'. This shows that they acknowledged the gravity of the sin committed with this money, even if they did not take personal responsibility for it, as seen in Deuteronomy 21:7-8 where the elders would wash their hands to declare their innocence in a case of an unsolved murder.

Is it significant that the chief priests followed the law in this instance?

Yes, it is significant because, despite their hardness of heart towards Jesus, they still followed the law regarding 'blood money', as seen in Deuteronomy 23:18 and Leviticus 7:24, showing that they understood the importance of ceremonial purity, but failed to apply the same standard to their moral purity, as Jesus taught in Matthew 23:25-26.

What does this verse reveal about the character of the chief priests?

This verse reveals that the chief priests were more concerned with outward appearances of righteousness and following the letter of the law than with true righteousness and justice, as Jesus taught in Matthew 5:20 and Matthew 15:1-9, where He condemns the Pharisees for their hypocrisy.

How does this event relate to the broader story of Jesus' death and resurrection?

This event is part of the larger narrative of Jesus' death and resurrection, as it shows the culmination of the plot against Him and the role of the chief priests in His betrayal, as prophesied in Zechariah 11:12-13, and ultimately points to the redemption that would come through His death, as seen in Matthew 28:1-20 and 1 Corinthians 15:3-4.

Reflection Questions

What are some ways in which I prioritize outward appearances of righteousness over true inner righteousness, and how can I cultivate a deeper desire for genuine righteousness?
How do I respond when confronted with the reality of my own sin, like Judas, and what steps can I take to seek forgiveness and restoration?
In what ways can I, like the chief priests, be guilty of hypocrisy, and how can I examine my heart to ensure that my actions align with my profession of faith?
What are some areas in my life where I need to apply the principle of ceremonial purity, as seen in the chief priests' actions, to my own moral purity, and how can I seek to live a life that is pleasing to God?

Gill's Exposition on Matthew 27:6

And the chief priests took the silver pieces,.... Off of the ground, after Judas was gone, no other daring to meddle with them; for in any other it would have been deemed sacrilege; and they being

Jamieson-Fausset-Brown on Matthew 27:6

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.

Matthew Poole's Commentary on Matthew 27:6

God, , had forbidden to bring the price of a whore, or a dog, into the temple; this they had interpreted of all filthy gain: upon which they thus determine, that it was not lawful for them to put the money they had given Judas, for so sordid a service as that of betraying his Master, into the chest, or place which they had, where they kept the monies given for the repairs of the temple; and in this they were right enough, perhaps, but in this they showed themselves stupidly blind hypocrites, that they saw not it was much less lawful for them, who had hired him to this sordid action, to be employed in the service of the temple, for, , those that bear the vessels of the Lord ought to be holy. Thus, to justify our Saviour’ s words, they strain at a gnat, and swallow a camel.

Trapp's Commentary on Matthew 27:6

6 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. Ver. 6. It is not lawful, &c.] They would not suffer the price of blood to lie in a chest; but the blood itself they could well enough suffer to lie in their consciences. So our modern Pharisees (the Popish prelates) will not be present when the martyrs are condemned to death, but have a hypocritical form of interceding for them to the secular powers, whereas they themselves have delivered them up to the judges to be executed, Quos suis praeiudiciis damnarunt, as one speaketh, having first degraded, excommunicated, and adjudged them worthy of death.

Ellicott's Commentary on Matthew 27:6

(6) It is not lawful for to put them into the treasury.—The Greek for the last word is the Corban, or sacred treasure-chest of the Temple, into which no foreign coins were admitted, and from which the Law (Deuteronomy 23:18) excluded the unclean offerings of the price of shame, which entered largely into the ritual of many heathen nations. By parity of reasoning, the priests seem to have thought that the blood-money which was thus returned was excluded also.

Adam Clarke's Commentary on Matthew 27:6

Verse 6. The treasury] κορβαναν - the place whither the people brought their free-will offerings for the service of the temple, so called from the Hebrew קרבן korban, AN OFFERING, from קרב karab, he drew nigh, because the person who brought the gift came nigh to that place where God manifested his glory between the cherubim, over the mercy-seat in the most holy place. It is from this idea that the phrase to draw nigh to God is taken, which is so frequently used in the sacred writings. Because it is the price of blood.] "What hypocrites, as one justly exclaims, to adjudge an innocent man to death, and break the eternal laws of justice and mercy without scruple, and to be, at the same time, so very nice in their attention to a ceremonial direction of the law of Moses! Thus it is that the devil often deludes many, even among the priests, by a false and superstitious tenderness or conscience in things indifferent, while calumny, envy, oppression of the innocent, and a conformity to the world, give them no manner of trouble or disturbance." See Quesnel.

Cambridge Bible on Matthew 27:6

6. into the treasury] “Into the Corban” in the original. For the prohibition cp. Deuteronomy 23:18.

Barnes' Notes on Matthew 27:6

It is not lawful ... - It was forbidden Deuteronomy 23:18 to take what was esteemed as an abomination and to offer it to God.

Whedon's Commentary on Matthew 27:6

6. The price of blood — The true confession that they had bought Jesus for death. The money made abominable by certain crimes, was by law excluded from the treasury of God. Deuteronomy xxiii, 18.

Sermons on Matthew 27:6

	Sermon	Description
	Day 27, Matthew 27 by David Servant	David Servant delves into the story of Judas' betrayal, highlighting the difference between remorse and true repentance, emphasizing that our sins collectively led to Jesus' death.
	(Through the Bible) Deuteronomy 21-25 by Chuck Smith	In this sermon, the speaker discusses various regulations and laws found in the Bible, specifically in the book of Deuteronomy. These regulations cover topics such as welfare progr
	(The Missing Messages in Today's Christianity) Being Godly Parents by Zac Poonen	In this sermon, the speaker emphasizes the importance of the husband-wife relationship in churches, particularly in India. The devil seeks to attack the Christian home because he k
	30. Housholds on Fire by Denny Kenaston	This sermon emphasizes the importance of having households that are spiritually on fire for God. It calls for a complete surrender to God, yielding all plans, reservations, and sin
	The Eyes of God See It All by C.H. Spurgeon	C.H. Spurgeon emphasizes the joy and assurance that comes from knowing God is sovereign and sees all injustices in the world. He reassures the righteous that God holds all power an
	Christ Our Passover by C.H. Spurgeon	In this sermon, the preacher discusses the significance of the last four days of Jesus' ministry before his crucifixion. He compares the separation of a lamb for four days to Jesus
	How Does God Forgive Sins? (Part 2) by J. Edwin Orr	In this sermon, the speaker addresses the issue of conflicts and misunderstandings within churches. He emphasizes that many troubles in churches are social in nature, with people s