Matthew 27:9-10 are the ninth and tenth verses of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. These verses end the final story of Judas Iscariot, with a quotation from scripture showing how the events around his final days were predicted.
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 27:9-10
This is the final of many references to the Hebrew Bible in the Gospel of Matthew. It is introduced using a standard Matthean opening. 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 texts, but the closest is Zechariah 11:13. [2] The WEB translation of these verses is:
One immediate complication with this verse is that if it is quoting Zechariah, why does the author attribute it to Jeremiah? This misattribution has been noted since the earliest days of Christianity, and a number of explanations have been given. Many scholars, including Augustine and Jerome, have accepted that this was simply a mistake on the part of the writer. [3]
Eusebius argued that the verse originally had Zechariah, and a scribe erroneously substituted one prophet for the other. Some early copies of the Gospel do omit the name Jeremiah, but the earliest versions all have Jeremiah, and the evidence is overwhelming that that is the original version. The other editions are later scribes noticing the problem and trying to correct it. [3] It may be that the reference to Jeremiah, the first book in the division of Jewish scripture known as the Prophets, was intended as a reference to the whole; in Luke 24:44 Jesus similarly refers to the collection of books known as the Writings by the title of the first book in that division, the Psalms, and the failure to attribute quotes to Zechariah in the four other New Testament verses where that book is quoted (Matt. 21:4-5; 26:31; John 12:12-15; 19:37) lends some support to this explanation. Other arguments to preserve Biblical inerrancy are that Jeremiah was a shorthand to refer to any of the prophets; that as a prophecy of doom it was a Jeremiah type prophecy, and that was what is being indicated; or that the verse is not referring to Zechariah 11:13, but rather to a work of Jeremiah that is now lost. [4] There are several ancient documents that claim to be that lost work of Jeremiah, but all date to some centuries later, and show clear Christian influence. They are themselves based on Matthew 27:9-10 rather than the reverse. [5]
A more complex theory is that this verse is drawing on material from both Jeremiah and Zechariah, but only attributes it to the former. The Oxford Annotated Bible states that the text in Zechariah 11:12-13 "form a Midrash on Jeremiah 18 –19". [6]
There are some links to Jeremiah in these verses. The prophet buys a field in Jeremiah 32 and visits a potter at Jeremiah 18:2. Some scholars argue that the author of Matthew seems to have been drawing on both Zechariah and Jeremiah, with certain words and phrases drawn from the LXX version of Jeremiah. [7] Raymond E. Brown [5] and Davies and Allison [8] both accept this theory. Robert H. Gundry disagrees. To him the verses at Jeremiah 18 and 32 have no relation to each other, and only a tenuous links to these verses. [9]
Matthew 1:2 is the second verse of the first chapter in the Gospel of Matthew in the New Testament. The verse is the first part of the section where the genealogy of Joseph, the legal father of Jesus, is listed.
Matthew 1:17 is the seventeenth verse of the first chapter in the Gospel of Matthew in the New Testament. The verse is the conclusion to the section where the genealogy of Joseph, the father of Jesus, is listed.
Matthew 5:8 is the eighth verse of the fifth chapter of the Gospel of Matthew in the New Testament. It is the sixth verse of the Sermon on the Mount, and also sixth of what are known as the Beatitudes.
Matthew 5:22 is the twenty-second verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. It is the first of what have traditionally been known as the 6 Antitheses. In this one, Jesus compares the current interpretation of "You shall not murder" from the Ten Commandments with his own interpretation.
Matthew 7:16 is the sixteenth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the section warning against false prophets.
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 7:19 and Matthew 7:20 are the nineteenth and twentieth verses of the seventh chapter of the Gospel of Matthew in the New Testament and are part of the Sermon on the Mount. The verses continue the section warning against false prophets.
Matthew 28:1 is the first verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse opens the resurrection narrative as Mary Magdalene and "the other Mary" visit Jesus' tomb after the crucifixion.
Matthew 28:4 is the fourth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative; describing the reaction of the tomb guards after the arrival of the angel of the Lord and the occurrence of an earthquake that opened the tomb.
Matthew 28:2 is the second verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Mary Magdalene and "the other Mary" were approaching Jesus' tomb after the crucifixion, when an earthquake occurred and an angel appeared.
Matthew 28:9 is the ninth verse of the twenty-eighth chapter of the Gospel of Matthew in the New Testament. This verse is part of the resurrection narrative. Mary Magdalene and "the other Mary" are leaving the empty tomb of Jesus after encountering an angel, and in this verse they encounter the risen Jesus.
Matthew 28:12 is the twelfth 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 guards of the tomb, after being present for an angel hearkening the resurrection, are bribed by the priests to lie about what they saw.
Matthew 27:61 is the sixty-first verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes two women waiting by the Tomb of Jesus after the crucifixion.
Matthew 27:60 is the sixtieth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes the Entombment of Jesus by Joseph of Arimathea after the crucifixion.
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 27:11 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 27:8 is the eighth 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 previous verses Judas has killed himself, but not before casting the thirty pieces of silver into the Temple. The priests used them to buy a potter's field and make a cemetery, which is known as the Field of Blood.
Matthew 27:7 is the seventh 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 previous verses Judas has killed himself, but not before casting the thirty pieces of silver into the Temple. In this verse the priests decide to buy a potter's field with them.
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. In this verse his response is to return the blood money and then commit suicide.
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.
Preceded by Matthew 27:8 | Gospel of Matthew Chapter 27 | Succeeded by Matthew 27:11 |