| Matthew 27:2 | |
|---|---|
← 27:1 27:3 → | |
 A 1390 image of Christ before Pilate. | |
| Book | Gospel of Matthew |
| Christian Bible part | New Testament |
Matthew 27:2 is the second verse of the twenty-seventh chapter of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. Jesus has just seen condemned by the Jewish Sanhedrin, and in this verse is presented to Pontius Pilate.
The original Koine Greek, according to Westcott and Hort, reads:
In the King James Version of the Bible it is translated as:
The modern World English Bible translates the passage as:
For a collection of other versions see BibleHub Matthew 27:2.
This verse introduces Pontius Pilate in the Gospel of Matthew. Pilate is a historical figure attested from contemporary sources, including the histories of Josephus. While Jewish sources portray Pilate as a tyrannical ruler, Christian ones have long viewed him as a weak man doing evil despite his better judgement. The Gospel of Matthew follows the narrative of a weak, but decent, Pilate who is pressured into the crucifixion by the Jewish leaders. [1]
Like Matthew 27:1 this verse is built upon Mark 15:1. Adding the word governor may link with Jesus' prediction at Matthew 10:18 that he would be "dragged before governors." [2] Governor was not Pilate's true title, according to the Pilate Stone he was officially Prefect of Judea. Josephus also refers to him as governor, while Tacitus uses Procurator, the later title for the governor of the region. [2] Pilate's headquarters was at Caesarea Maritima, but he being in Jerusalem for the mass Passover festivities is logical. [3]
It has usually been accepted that the reason for the delivery of Jesus to the Roman governor by the Sanhedrin was that the Jewish authorities did not have the power to carry out executions under Roman rule. This reason is made explicit at John 18:31. This has been questioned by some modern historians. [2] Beginning with Jean Juster in 1914, Hans Lietzmann in 1931, and Paul Winter in 1974 [4] looked at the legal history of the period and found several executions carried out on orders of the Sanhedrin with no mention of Roman authorities. In early Christian tradition Stephen and James were tried and sentenced to death by the Sanhedrin. The right to execute Gentile trespassers into the Temple is also established from documents of the time. Based on these facts Lietzmann and Winter originated a theory that the Jewish trial is not historical, and that the execution of Jesus was a purely Roman matter. The idea that the Jewish authorities did not have this power was a product of the Gospel writers working after the destruction of the Temple, when Roman rule was far more rigid. Other historians, notably A. N. Sherwin-White, [5] disagree. While there are recorded executions by the Jewish authorities, that of James was during a time of lapsed imperial control and that of Stephen perhaps by an extrajudicial mob rather than any formal proceedings. Across the Empire the power of capital punishment was limited only to high Roman authorities. Judea would be exceptional if locals had such rights.
The binding of Jesus represents that he has now been convicted, as is being presented to Pilate as a dangerous figure who must be bound. [1] Origen's Commentary on Matthew makes much of this act of binding as a connection to the Hebrew Bible and the story of Samson.
The Roman historian and senator Tacitus referred to Jesus, his execution by Pontius Pilate, and the existence of early Christians in Rome in his final work, Annals, book 15, chapter 44.
Pontius Pilate was the fifth governor of the Roman province of Judaea, serving under Emperor Tiberius from the year 26/27 to 36/37 AD. He is best known for being the official who presided over the trial of Jesus and later ordered his crucifixion. Pilate's importance in modern Christianity is underscored by his prominent place in both the Apostles' and Nicene Creeds. Due to the Gospels' portrayal of Pilate as reluctant to execute Jesus, the Ethiopian Church believes that Pilate became a Christian and venerates him as a martyr and saint, a belief historically shared by the Coptic Church.
Herod Antipas, was a 1st-century ruler of Galilee and Perea, who bore the title of tetrarch and is referred to as both "Herod the Tetrarch" and "King Herod" in the New Testament, although he never held the title of king. He is widely known today for accounts in the New Testament of his role in events that led to the executions of John the Baptist and Jesus of Nazareth.
Joseph ben Caiaphas, known simply as Caiaphas in the New Testament, was the Jewish high priest who, according to the gospels, organized a plot to kill Jesus. He famously presided over the Sanhedrin trial of Jesus. The primary sources for Caiaphas' life are the New Testament, and the writings of Josephus. Josephus records that he was made high priest by the Roman procurator Valerius Gratus after Simon ben Camithus had been deposed
Barabbas, also called Jesus Barabbas in some manuscripts, is a figure mentioned in the New Testament, in which he is an insurrectionary held by the Roman governor at the same time as Jesus, and whom Pontius Pilate freed at the Passover feast in Jerusalem, while keeping Jesus as a prisoner.
Matthew 3:5 is the fifth verse of the third chapter of the Gospel of Matthew in the New Testament. The verse occurs in the section introducing John the Baptist with this verse describing his popularity in the region.
John 18:38 is the 38th verse in chapter 18 of the Gospel of John in the New Testament of Christian Bible. It is often referred to as "jesting Pilate" or "What is truth?", of Latin Quid est veritas? In it, Pontius Pilate questions Jesus' claim that he is "witness to the truth".
Matthew 27:3 is the third verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse returns to the story of Judas Iscariot who, in the previous chapter, had accepted payment to betray Jesus to the Jewish authorities. This verse opens the story of his remorse and death.
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".
Mark 15 is the fifteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. This chapter records the narrative of Jesus' passion, including his trial before Pontius Pilate and then his crucifixion, death and entombment. Jesus' trial before Pilate and his crucifixion, death, and burial are also recorded in Matthew 27, Luke 23, and John 18:28–19:42.
In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin following his arrest in Jerusalem and prior to the trial before Pontius Pilate. It is an incident reported by all three Synoptic Gospels of the New Testament, while John's Gospel refers to a preliminary inquiry before Annas. The gospel accounts vary on a number of details.
Matthew 28:14 is the fourteenth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. In this verse the priests of Jerusalem assured the safety of the tomb guards should the governor, Pontius Pilate, receive report of their failure.
Matthew 27:62 is the sixty-second verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse occurs after the crucifixion and entombment of Jesus. In it the leaders of the Jewish community meet with Pontius Pilate.
Matthew 27:58 is the fifty-eighth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes Joseph of Arimathea meeting with Pontius Pilate to secure the burial of Jesus.
Matthew 27:57 is the fifty-seventh verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse begins a discussion of the burial of Jesus and introduces Joseph of Arimathea.
Matthew 27:12 is the twelfth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This continues Pilate's Court, and the final trial of Jesus.
Matthew 27:11 is the eleventh verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse brings the narrative back to Pilate's Court, and the final trial of Jesus.
Matthew 27:1 is the first verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse begins the chapter on the trial and crucifixion of Jesus.
In the canonical gospels, Pilate's court refers to the trial of Jesus in praetorium before Pontius Pilate, preceded by the Sanhedrin Trial. In the Gospel of Luke, Pilate finds that Jesus, being from Galilee, belonged to Herod Antipas' jurisdiction, and so he decides to send Jesus to Herod. After questioning Jesus and receiving very few replies, Herod sees Jesus as no threat and returns him to Pilate.
Acts 23 is the twenty-third chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the period of Paul's imprisonment in Jerusalem then in Caesarea. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke composed this book as well as the Gospel of Luke.
| Preceded by Matthew 27:1 | Gospel of Matthew Chapter 27 | Succeeded by Matthew 27:3 |
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