The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Matthew27:1–2

Jesus Delivered to Pilate

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Matthew 27:1–2 — Jesus Delivered to Pilate. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Prōias genomenēs pantes hoi archiereis kai hoi presbyteroi tou laou elabon symboulion kata tou Iēsou hōste thanatōsai auton

Word by word19 · parsed
δὲdeWhenG1161
√ δέ — but, and, etcConjunction
de: but, and, so Pulpit notes that the Authorized Version drops this particle; it ties the morning session back to the verdict of Matthew 26:66, the intervening account of Peter being an interruption.
ΠρωΐαςPrōiasmorningG4405
√ πρωΐα — day-dawnNounGenitive Feminine Singular
prōia: day-dawn A rare noun, found in only two verses by the Verifier's count. Matthew dates the deed to first light, which Pulpit identifies as the early morning of the 14th of Nisan. The timing is not incidental: Pulpit observes that a capital sentence could not lawfully be pronounced at night, so the daylight meeting exists to give the night's decision a legal face.
γενομένηςgenomenēscameG1096
√ γίνομαι — to cause to be ("gen"-erate), iVerbAorist Participle MiddleGenitive Feminine Singular
ginomai: to come to be Aorist middle participle in a genitive absolute with prōias; the clause is a frame, not an actor.
πάντεςpantesallG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
pas: all, every, the whole Emphatic and first in its clause. Gill cites the Sanhedrin's own canon that the seventy and one sit as one body when necessity requires, and remarks that Annas, absent from the night hearing of Matthew 26:57, would now be present. The fullest lawful assembly of Israel's court is gathered, and its unanimity is what makes the guilt corporate rather than factional.
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀρχιερεῖςarchiereischief priestsG749
√ ἀρχιερεύς — the high-priest (literally, of the Jews, typically, Christ)NounNominative Masculine Plural
archiereus: high priest Strong's own gloss reads "the high-priest (literally, of the Jews, typically, Christ)," which states the irony of the verse without comment: the office that exists to bring a victim before God is here bringing God's Anointed before Rome. The same noun stands at Matthew 26:59 and Mark 14:55, where these men sought testimony to put Him to death and found none.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
πρεσβύτεροιpresbyteroieldersG4245
√ πρεσβύτερος — olderAdjectiveNominative Masculine Plural
presbyteros: older, elder The lay aristocracy of the council, named with the priests to show that both halves of Israel's leadership, cultic and civil, are in the vote.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
λαοῦlaoupeopleG2992
√ λαός — a people (in generalNounGenitive Masculine Singular
laos: a people Not ethnos but laos, the covenant word for the people of God. These are the elders of the people, acting in the name of the nation they represent, which is why Matthew's passion narrative can later speak of the whole people answering. The genitive turns a private malice into a representative act.
ἔλαβονelabonvvvG2983
√ λαμβάνω — while G138 (αἱρέομαι) is more violent, to seize or remove))VerbAorist Indicative Active3rd Person Plural
lambanō: to take, receive With symboulion this is a fixed Matthean idiom, "to take counsel," used at 12:14, 22:15, 27:7 and 28:12. The BSB interlinear leaves this slot unglossed because the English "conspired" absorbs both words.
συμβούλιονsymboulionconspiredG4824
√ συμβούλιον — advisementNounAccusative Neuter Singular
symboulion: advisement, counsel Rare: the Verifier finds it in eight verses. In Matthew it marks every stage of the plot against Jesus (12:14, 22:15), the disposal of the blood money (27:7) and the bribe after the resurrection (28:12). Ellicott points to Acts 25:12, where the identical noun is Festus's council of advisers, and so argues for "held a council" over "took counsel." The word makes the killing of Jesus an act of deliberated policy.
κατὰkataagainstG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
kata: down, against With the genitive, hostile: the counsel is taken down upon Jesus. Gill hears Psalm 2:2 here, the rulers taking counsel together against the LORD and against His Anointed, and says the prophecy had its accomplishment.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounGenitive Masculine Singular
Iēsous: Jesus Genitive object of kata. Gill insists on the full title at this point: God's holy child Jesus, His Anointed, the Messiah, so that counsel against Him is counsel against the Lord Himself.
ὥστεhōstetoG5620
√ ὥστε — so too, iConjunction
hōste: so as to, so that Result construction with the infinitive; it names the outcome the session is designed to reach.
θανατῶσαιthanatōsaiput Him to deathG2289
√ θανατόω — become dead, (cause to be) put to death, kill, mortifyVerbAorist Infinitive Active
thanatoō: to put to death A weighty and relatively rare verb (the Verifier finds it in eleven verses), used of judicial execution. It is the same verb Matthew used at 26:59 of the council's search for evidence, and the same verb Jesus used at 10:21 and Luke 21:16 when He warned that families would have believers put to death. Barnes explains the procedural knot: they had condemned Him for blasphemy, yet dared not stone Him as they later stoned Stephen, so a second charge had to be manufactured for Rome.
αὐτόνauton. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
2

They bound Him, led Him away, and handed Him over to Pilate the governor.

Berean Standard Bible · CC0

Greek — tap a word ↓

kai dēsantes auton apēgagon kai paredōkan Pilatō tō hēgemoni

Word by word9 · parsed
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
kai: and Simple connective binding verse 2 to the counsel of verse 1: the decision and its execution are one movement.
δήσαντεςdēsantesThey boundG1210
√ δέω — to bind (in various applications, literally or figuratively)VerbAorist Participle ActiveNominative Masculine Plural
deō: to bind The verb of binding, literal or figurative. Barnes judges the binding to have consisted probably in nothing more than tying His hands; Pulpit says the hands were tied by a rope behind the back, the treatment inflicted on condemned malefactors. The two readings differ in severity and the text itself does not decide between them, but both agree on what the act declared publicly: this man is already a convict on his way to a sentence. Both also agree the binding is a second binding, the first having been at the arrest (John 18:12).
αὐτὸνautonHimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
autos: him Accusative object of the participle; the pronoun carries the whole weight of the sentence, and Matthew never names Him again in these two verses after 27:1.
ἀπήγαγονapēgagonled [Him] awayG520
√ ἀπάγω — to take off (in various senses)VerbAorist Indicative Active3rd Person Plural
apagō: to lead away The technical verb for conducting a prisoner. Jesus had used it of His own disciples' future at Luke 21:12, where they would be led away before kings and governors; here the Master walks that road first. Poole gathers the parallel accounts (Mark 15:1, Luke 23:1, John 18:28) and notes John's detail that the escort would not enter the judgment hall lest they be defiled.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
παρέδωκανparedōkanhanded [Him] over toG3860
√ παραδίδωμι — to surrender, iVerbAorist Indicative Active3rd Person Plural
paradidōmi: to surrender, hand over The hinge verb of the passion. Judas hands Him over, the council hands Him over, Pilate will hand Him over, and Paul uses this same verb in Romans 4:25 and 8:32 for what God does with His own Son. Gill sees the council transferring the infamy of the death onto a Gentile magistrate, and chiefly wanting the cross; Poole adds the legal reason from John 18:31, that the power of execution was not theirs. Matthew's single verb holds both the human calculation and the divine delivering.
ΠιλάτῳPilatōPilateG4091
√ Πιλᾶτος — close-pressed, iNounDative Masculine Singular
Pilatos: Pilate Matthew's Greek here gives the cognomen only; the nomen Pontius, familiar from the creeds, is absent from this verse's words. Ellicott lists his record before this trial: the standards brought into Jerusalem, the gilt shields, the temple money taken for an aqueduct, the Galileans slain at their sacrifices (Luke 13:1). Cambridge sums the character as impolitic, cruel and weak, which is exactly the man the council needs.
τῷtōtheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ho: the Article marking the following noun as Pilate's official title.
ἡγεμόνιhēgemonigovernorG2232
√ ἡγεμών — a leader, iNounDative Masculine Singular
hēgemōn: a leader, governor Barnes and Cambridge both note that the governor normally resided at Caesarea and came up to Jerusalem for the great feasts to administer justice and suppress tumults, which is why the man with the power of life and death happens to be in the city on this particular morning. The council's whole plan depends on that residence pattern.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A court convened to make the night legal — 27:1

Matthew spends one verse on the most consequential meeting in Israel's history, and every word of it is procedural. Ellicott explains why it exists at all: the Jewish rule was that sentence should not be given at the same sitting as the trial, so a second formal council was held to confirm the previous decision. Pulpit puts the same point more sharply, that a capital sentence could not lawfully be pronounced at night as it had been at the late informal assembly, and that their respect for conventional rules was overborne by passion and hatred. Benson pictures the gap physically: they separated for an hour or two and reassembled at daybreak. Gill, reading the council's own canons, notes that the full seventy and one are summoned because necessity requires it, and observes dryly that this was the hour of morning prayer and the reciting of the Shema, which on this morning gives way. ⚙ The grammar agrees with the commentators. Πρωΐας γενομένης is a genitive absolute that frames the day, πάντες stands emphatic before the nouns, and ἔλαβον συμβούλιον is a fixed judicial idiom rather than a word for plotting. What Matthew records is not a mob. It is a quorum.

ii. The rope, the road, and the word for handing over — 27:2

Three aorists carry the second verse, and the first of them is a participle: having bound Him, they led Him away and handed Him over. Barnes reasons that He had been loosed inside the palace of Caiaphas, surrounded by the crowd and supposed to be safe, and that the binding consisted probably in nothing more than tying His hands. Pulpit describes it harder, hands tied by a rope behind the back, the treatment inflicted on condemned malefactors, and explains that release from bonds during official proceedings made this new binding necessary. Poole independently reaches the same reconstruction and adds the legal engine underneath it from John 18:31: having condemned Him, they could not execute Him. Cambridge states the council's intention with uncomfortable clarity, that their wish in delivering Jesus to Pilate was to have their sentence confirmed without enquiry. ⚙ Note what the verbs do to the agency. The subject of all three is "they," and Jesus is only the accusative pronoun, bound, led, handed over. Matthew's syntax has already begun the silence that will be explicit by verse 14.

iii. A word that has been forming since Galilee — 27:1-2

⚙ The Verifier's strongest finding in this unit is lexical. συμβούλιον (G4824) appears in only eight verses, and Matthew uses it at the first plot after the healing on the Sabbath (12:14), at the attempt to trap Him over tribute (22:15), here at the sentence, at the purchase of the potter's field a few verses later (27:7), and at the bribing of the guards after the resurrection (28:12). Ellicott independently connects the noun to Acts 25:12, where it is a Roman governor's advisory council, which confirms the register: this is the vocabulary of official deliberation. ⚙ Read across those five occurrences, the word tells its own story. The same body takes counsel to destroy Him, to trap Him, to kill Him, to dispose of the money, and finally to deny that He rose. The rare noun is the thread on which Matthew hangs the whole institutional resistance to Jesus, and its last appearance is a bribe paid to suppress a resurrection the council could not undo.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This reading is the tool's own and fallible, offered to be tested by the text. What Matthew records at daybreak is not lawlessness but law: a lawful court, lawfully assembled, deliberating in the proper form at the proper hour, and reaching a verdict that kills the Son of God. Barnes shows the machinery working correctly at every joint, the blasphemy charge dropped because Rome had no jurisdiction over it and a charge of sedition prepared in its place. Pulpit shows the same competence, a council whose only remaining task was to formulate a political charge that would compel the Romans to act. The night was the crime; the morning was the paperwork. If the deepest evil in this narrative were a mob, the remedy would be order. But the men who bound Him had counted their quorum, kept their canon, and would shortly decline to enter a Gentile hall for fear of defilement before the feast, a scruple Poole calls a most unaccountable superstition in men who had spent the night consulting how to shed innocent blood. ⚙ So the verse indicts something no reform of procedure can reach. Institutions do not fail here; they function, and their functioning is the instrument. And because Matthew writes the sentence with Jesus in the accusative throughout, bound, led, handed over, the same two verses that expose the machine also show its object refusing to resist it. The line that follows is this tool's own sentence and not Scripture.

They did not break the law to kill Him; they kept it, and the keeping was the killing.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The counsel that Matthew has been counting since the withered hand verbal / quotation: confirmed

The idiom here is fixed: ἔλαβον συμβούλιον (G2983 with G4824), literally "they took counsel." The Verifier records συμβούλιον in only eight verses, and Matthew spends three of them on this same subject before the passion: at 12:14 the Pharisees take counsel to destroy Him, at 22:15 they take counsel to entrap Him in His words, and here the full council takes counsel to kill Him. Mark 3:6 records the earliest decision with the same noun (the Verifier shows the noun shared but not the verb). Ellicott, reading the word against Acts 25:12, argues for "held a council" rather than "took counsel," which sets the register: this is deliberative, official language. ⚙ Matthew's repetition makes the morning session the last step of one long sentence begun in Galilee, not a new decision taken under pressure.

Matthew 12:14 · Matthew 22:15 · Mark 3:6

basis: Verifier: shared Greek lexemes G4824 συμβούλιον (in 8 vv, rare) and G2983 λαμβάνω (in 243 vv) with Matthew 12:14 and 22:15, the identical two word idiom; Mark 3:6 shares G4824 only. A verbal link within one language, not a quotation.

The same council takes counsel twice more verbal / quotation: confirmed

The rare noun does not stop at the sentence. At Matthew 27:7 the chief priests take counsel again over Judas's returned silver and buy the potter's field with it; at Matthew 28:12 the chief priests and elders assemble, take counsel, and pay the guards a sufficient sum to say the disciples stole the body. The Verifier confirms both share G4824 with our verse, and 27:7 and 28:12 also share G2983 λαμβάνω, the same take plus counsel construction. Henry, commenting on this whole section, presses the moral point that wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. ⚙ The bracket is exact: counsel condemns Him, counsel disposes of the price of His blood, counsel purchases a lie about His resurrection. The council's competence outlives its object.

Matthew 27:7 · Matthew 28:12

basis: Verifier: shared Greek lexemes G4824 συμβούλιον (in 8 vv, rare) and G2983 λαμβάνω (in 243 vv) with both refs; three of the eight occurrences of this rare noun fall inside Matthew's passion and resurrection narrative. Verbal echo within Greek, not a quotation.

The rulers take counsel together against His Anointed structural / thematic: confirmed

Gill states it without hedging: these took counsel against Jesus, God's holy child, His Anointed, the Messiah, and which was taking counsel against the Lord Himself, and so the prophecy in Psalm 2:2 had its accomplishment. The correspondence is real at the level of the scene, kings and rulers of the earth consulting together against the LORD and against His Anointed, and Matthew's κατὰ τοῦ Ἰησοῦ (G2596 with the genitive, hostile) matches the posture. ⚙ But Matthew quotes nothing here. He gives no formula citation, no "that it might be fulfilled," and no Greek wording taken over from the Psalm. The link is one of pattern, made explicitly by a commentator rather than by the evangelist, and that is how we record it.

Psalm 2:1-2

basis: Cross-Testament (Greek to Hebrew), so shared Strong's numbers are impossible and a verbal tier is unavailable in principle. Basis is the shared scene of rulers taking counsel against the LORD's Anointed, asserted as accomplished prophecy by Gill; Matthew records no citation formula and no quoted wording, so the tier stays structural.

By oppression and judgment He was taken away typological

Matthew's verb at 27:2 is ἀπήγαγον (G520), the formal word for conducting a prisoner to judgment. Isaiah 53:7-8 describes the Servant led without opening His mouth and taken away by oppression and judgment, and Matthew's next scenes (the silence before Pilate at 27:12-14) follow that shape closely. ⚙ We are not claiming a quotation. Matthew supplies no citation formula in these two verses, and because the link crosses from Greek into Hebrew no shared lexeme can be computed. What can be said honestly is that the church has read the Servant Song as the template for the passion from its earliest days, and that Matthew's sequence of binding, leading away and silence follows that template without announcing it.

Isaiah 53:7-8

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme is computable, so no verbal tier is possible. Figural reading of the Servant led away and silent, ancient and widely held in the church; Matthew 27:1-2 carries no citation formula, so the claim is figural only.

The binding of the son on the way to the place typological

The first verb of verse 2 is δήσαντες (G1210, to bind). Genesis 22:9 records Abraham binding Isaac his son and laying him on the wood. Pulpit describes Matthew's binding as hands roped behind the back, the treatment of condemned malefactors; Barnes reduces it to the tying of the hands. ⚙ Either way the picture is a son bound by those who should protect him and carried to a place appointed. The Aqedah has been read this way by the church for a long time, and we mark the reading as figural rather than verbal: Matthew names no patriarch, quotes no line of Genesis, and no shared lexeme can exist between his Greek and the Hebrew text.

Genesis 22:9

basis: Cross-Testament (Greek to Hebrew): shared Strong's numbers are impossible, so a verbal tier is excluded in principle. Basis is the figural correspondence of a bound son led to an appointed place; ancient reading, but unasserted by Matthew, who gives no citation formula.

Led away before governors: the road He walks first verbal / quotation: confirmed

At Luke 21:12 Jesus warned the disciples that they would be seized, handed over, and led away before kings and governors for His name's sake. The Verifier finds three shared lexemes between that saying and our two verses: G520 ἀπάγω (in 15 vv), G3860 παραδίδωμι (in 117 vv), and G2232 ἡγεμών (in 19 vv). Two of the three are uncommon, and together they reproduce the exact sequence of Matthew 27:2. ⚙ The Master goes down the road He had described before any disciple is asked to walk it, which is why Matthew's readers, facing their own governors, would have recognised the vocabulary. The link is lexical rather than a quotation, and we say so.

Luke 21:12

basis: Verifier: shared Greek lexemes G520 ἀπάγω (in 15 vv), G2232 ἡγεμών (in 19 vv) and G3860 παραδίδωμι (in 117 vv); two uncommon lexemes plus the shared sequence of handing over and leading away before a governor. Greek to Greek verbal echo, not a quotation.

The verb that runs from the garden to the cross structural / thematic: confirmed

παρέδωκαν (G3860) is the passion's hinge word, and the Verifier's candidate list shows it clustering with θανατόω (G2289, in 11 vv) in Jesus' own predictions of persecution: Matthew 10:21 and Luke 21:16 pair the handing over of family members with their being put to death, and Mark 13:12 does the same. Both of this unit's key verbs, the putting to death of 27:1 and the handing over of 27:2, therefore already stood together in His warnings to the disciples. ⚙ We tier this structurally rather than verbally because παραδίδωμι is a common word (117 verses) and the shared thanatoō occurrence, while rare, carries different subjects in each passage; what is confirmed is the motif, not a quotation.

Matthew 10:21 · Mark 13:12 · Luke 21:16

basis: Verifier: shared Greek lexemes G2289 θανατόω (in 11 vv) and G3860 παραδίδωμι (in 117 vv) with all three refs. Downgraded from verbal because the common lexeme dominates and the subjects differ; the confirmed link is the shared motif of being handed over and put to death.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The High Priest condemned by the high priests ancient/widely-held

⚙ Strong's gloss for G749 reads "the high-priest (literally, of the Jews, typically, Christ)," and the lexicon thereby states the irony of Matthew 27:1 without meaning to. The men whose office exists to carry blood into the holy place take counsel at daybreak to shed the blood of the one Hebrews calls the great High Priest who has passed through the heavens. Gill's insistence on the titles matters here: counsel against Jesus is counsel against God's Anointed, and so against the Lord Himself. ⚙ The office is not abolished in this scene; it is fulfilled from the other side of the altar, by the victim rather than by the officiant. This is the apostolic reading recorded in Hebrews and assumed throughout the older commentators.

Hebrews 4:14-15 · Hebrews 9:11-12

Handed over: the human verb that Paul gives to God ancient/widely-held

Matthew's παρέδωκαν (G3860) is the verb of every stage of the betrayal, Judas to the priests, the priests to Pilate, Pilate to the soldiers. Gill reads the human motive plainly: the council wanted the infamy of the death laid on a Gentile magistrate, and chiefly wanted the cross. Poole adds the legal necessity from John 18:31 and the deeper reason, that Christ was by His death to give testimony to His kingly office, and that the charge of making Himself a King was a civil cause belonging to Pilate. ⚙ Paul then takes the same verb and changes its subject: in Romans 4:25 He was handed over for our trespasses, and in Romans 8:32 God did not spare His own Son but handed Him over for us all. The one act has two authors, and Matthew, who reports only the human one, has already told us at 20:19 that Jesus predicted it.

Romans 4:25 · Romans 8:32 · Matthew 20:19

The bound Son and the bound son ancient/widely-held

⚙ Genesis 22 has a father, a son who carries the wood, a binding, and a place shown from afar. Matthew 27:2 has a Son bound by the fathers of the nation and led to the place where He will be lifted on wood. Pulpit's detail, hands roped behind the back as for a condemned malefactor, sharpens the contrast rather than softening it: Isaac was bound by love and released; this Son is bound by hatred and not released. ⚙ The correspondence is figural and we mark it as such. Matthew quotes no line of Genesis here, and the reading is offered as the church's long-standing figure, not as a claim about Matthew's intention.

Genesis 22:9-13

The silence begins in the syntax novel

⚙ Across these two verses Jesus is never a subject. He is the genitive object of a hostile preposition in verse 1 and the accusative pronoun three times over in verse 2: bound, led away, handed over. Every finite verb belongs to the council. Cambridge names their aim, to have their sentence confirmed without enquiry; Ellicott describes the diplomatic struggle between the ecclesiastical and imperial powers, each trying to use or evade the other. ⚙ The claim offered here is grammatical rather than devotional: Matthew's silence of Jesus before Pilate, explicit at 27:12-14, is already written into the syntax of the handing over, and the passivity is voluntary. This is our own observation on the Greek rather than a reading we found in these commentators, and it should be tested against the text.

Matthew 27:12-14 · Isaiah 53:7

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The BSB base is used throughout, with the Berean interlinear and Strong's numbers for parse and lexicon. Two variant points are sourced in this unit. First, at 27:1 Gill records that the Syriac and Persic versions omit πάντες ("all"), while the Vulgate, Arabic and Ethiopic versions and Munster's Hebrew Gospel retain it; he judges the retention right, and our notes follow the text as printed. Second, at 27:2 Pulpit reports that some good manuscripts omit "Pontius," as Mark and Luke do, while holding that Pilate did bear the nomen; the interlinear for this verse gives Πιλάτῳ alone, and the BSB reads "Pilate the governor."

Interlinear. The gloss slot for 27:1 word 11 (ἔλαβον) is empty in the source data because BSB renders the two word idiom ἔλαβον συμβούλιον with the single English verb "conspired," which is aligned to word 12. Our literal rendering restores both words.

Sources. Ten commentators are present in the brief for this unit, but three of them yield nothing quotable on these two verses. The Geneva entries for both verses contain only the verse text followed by the header "EXEGETICAL (ORIGINAL LANGUAGES)," with no gloss. JFB's entry is a chapter outline that refers the exposition of this section to John 18:28 rather than expounding it here. Henry's entry is a single block on 27:1-10 that is chiefly about Judas, verses 3 to 10, and so touches our two verses only in its opening moral. Gill's entry on 27:1 is capped in the brief; we did not need the remainder, since the quoted portion carries his Psalm 2 claim in full.

What is uncertain. The severity of the binding is genuinely undecided between our sources: Barnes says probably nothing more than tying the hands, Pulpit says hands roped behind the back as for a condemned criminal. Matthew gives only the participle. The hour is inferred, not stated: Barnes reasons from sunrise near five o'clock in Judea at that season, and Pulpit dates the morning to the 14th of Nisan, which depends on a chronology the Gospels are read as disputing at other points. Benson's picture of the council separating for an hour or two is his reconstruction, marked by his own "It seems." Whether this second session was held still in the palace of Caiaphas (Pulpit, citing John 18:28) or in the temple council chamber (Gill's alternative) is not settled by the text.

Cross-references. No formal Old Testament quotation occurs in this unit. Every thread pairing these verses with Old Testament material (Psalm 2, Isaiah 53, Genesis 22) is therefore tiered structural or typological, never verbal, both because Matthew supplies no citation formula and because a Greek to Hebrew pair cannot share a Strong's lexeme by which a verbal link could be computed. The three verbal tiers in this unit are all Greek to Greek and rest on the Verifier's computed lexeme overlaps, chiefly the rare noun G4824 συμβούλιον.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)