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Matthew 27 is the 27th chapter in the Gospel of Matthew, part of the New Testament in the Christian Bible. This chapter contains Matthew's record of the day of the trial, crucifixion and burial of Jesus. Scottish theologian William Robertson Nicoll notes that "the record of this single day is very nearly one-ninth of the whole book". [1]
N. T. Wright, an Anglican New Testament scholar and theologian, has stated, "The tragic and horrible later use of Matthew 27.25 ('his blood be on us, and on our children') as an excuse for soi-disant 'Christian' anti-semitism is a gross distortion of its original meaning, where the reference is surely to the fall of Jerusalem." [7]
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
Matthew 27:2 is the second verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. Jesus has been condemned by the Jewish Sanhedrin , and in this verse is handed over to Pontius Pilate .
Matthew 27:5 is the fifth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse continues the final story of Judas Iscariot . In the earlier verse Judas had regretted his decision to betray Jesus, but is met with disinterest from the Jewish leaders.
The act of serving occurs several times in Matthew, by angels at 4:11, by a female follower at 8:15, by Jesus at 20:28, and by townsfolk towards Jesus at 25:44. It refers to "practical, domestic" serving in this verse. [3] These verses are based on Mark 15:40 and 41, with several alterations.
The introduction of this verse exactly matches that of the other reference to Jeremiah at Matthew 2:17. [1] Like many of the Hebrew Bible quotations in Matthew, the author has liberally reworked these verses from the source material. The verse nowhere exactly matches any Old Testament text, but the closest is Zechariah 11:13. [2]
Like the other verses in this section of Matthew, there is no parallel in the other gospels. This is the only time the term innocent blood occurs in the New Testament, but the Septuagint has many occurrences of it in the Hebrew Bible, to which the author of Matthew may have been referring: Deuteronomy 27:25 curses anyone who takes a bribe to shed innocent blood.
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