The big picture
Matthew 27 opens in verse 1 with “When the morning was come, all the chief priests and elders of the people took counsel…”, reaches its middle movement near verse 33 with “And when they were come unto a place called Golgotha, that is to say, a place of a…”, and closes in verse 66 with “So they went, and made the sepulchre sure, sealing the stone, and setting a watch.” Repeated or prominent terms include JESUS, Pilate, took, governor, chief. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Matthew · King James Version · 66Matthew 27:1-8
1–8: When the morning was come, all the chief priests and elders of the…
Matthew 27:1–8 opens with “When the morning was come, all the chief priests and elders of the people took counsel against…” and reaches “Wherefore that field was called, The field of blood, unto this day.” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by blood, chief, field.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to…” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 27:1-8
King James Version1When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:
2And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.
3Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
4Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.
5And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
6And 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.
7And they took counsel, and bought with them the potter’s field, to bury strangers in.
8Wherefore that field was called, The field of blood, unto this day.
Matthew 27:9-16
9–16: Was fulfilled that which was spoken by Jeremy the prophet, saying, And…
Matthew 27:9–16 opens with “Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty…” and reaches “And they had then a notable prisoner, called Barabbas.” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by governor, Jesus, prisoner.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the…” The number thirty makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Matthew 27:9-16
King James Version9Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;
10And gave them for the potter’s field, as the Lord appointed me.
11And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.
12And when he was accused of the chief priests and elders, he answered nothing.
13Then said Pilate unto him, Hearest thou not how many things they witness against thee?
14And he answered him to never a word; insomuch that the governor marvelled greatly.
15Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
16And they had then a notable prisoner, called Barabbas.
Matthew 27:17-24
17–24: Therefore when they were gathered together, Pilate said unto them, Whom…
Matthew 27:17–24 opens with “Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release…” and reaches “When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water…” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by Barabbas, Jesus, Pilate.
Context that brings the passage to life
This block contains 4 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man…” Naming Have keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 27:17-24
King James Version17Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?
18For he knew that for envy they had delivered him.
19When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.
20But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.
21The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.
22Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.
23And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.
24When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.
Matthew 27:25-32
25–32: Answered all the people, and said, His blood be on us, and on our…
Matthew 27:25–32 opens with “Then answered all the people, and said, His blood be on us, and on our children.” and reaches “And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his…” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by took, head, Jesus.
Context that brings the passage to life
“Then answered all the people, and said, His blood be on us, and on our children.” Naming His keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.” Naming Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 27:25-32
King James Version25Then answered all the people, and said, His blood be on us, and on our children.
26Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.
27Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
28And they stripped him, and put on him a scarlet robe.
29And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!
30And they spit upon him, and took the reed, and smote him on the head.
31And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.
32And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.
Matthew 27:33-40
33–40: When they were come unto a place called Golgotha, that is to say, a…
Matthew 27:33–40 opens with “And when they were come unto a place called Golgotha, that is to say, a place of a skull,” and reaches “And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If…” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by crucified, drink, garments.
Context that brings the passage to life
“And when they were come unto a place called Golgotha, that is to say, a place of a skull,” Naming Golgotha keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 27:33-40
King James Version33And when they were come unto a place called Golgotha, that is to say, a place of a skull,
34They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
35And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.
36And sitting down they watched him there;
37And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.
38Then were there two thieves crucified with him, one on the right hand, and another on the left.
39And they that passed by reviled him, wagging their heads,
40And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
Matthew 27:41-48
41–48: Likewise also the chief priests mocking him, with the scribes and…
Matthew 27:41–48 opens with “Likewise also the chief priests mocking him, with the scribes and elders, said,” and reaches “And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a…” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by hour, ninth, believe.
Context that brings the passage to life
This block contains 1 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Likewise also the chief priests mocking him, with the scribes and elders, said,” Naming Likewise keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 27:41-48
King James Version41Likewise also the chief priests mocking him, with the scribes and elders, said,
42He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
43He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
44The thieves also, which were crucified with him, cast the same in his teeth.
45Now from the sixth hour there was darkness over all the land unto the ninth hour.
46And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
47Some of them that stood there, when they heard that, said, This man calleth for Elias.
48And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.
Matthew 27:49-56
49–56: The rest said, Let be, let us see whether Elias will come to save him.
Matthew 27:49–56 opens with “The rest said, Let be, let us see whether Elias will come to save him.” and reaches “Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of…” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by Jesus, graves, Mary.
Context that brings the passage to life
“The rest said, Let be, let us see whether Elias will come to save him.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the…” The line’s distinctive content terms include rent, bottom, earth. Its relationship to verses 50 and 52 shows what work it does in this passage.
Matthew 27:49-56
King James Version49The rest said, Let be, let us see whether Elias will come to save him.
50Jesus, when he had cried again with a loud voice, yielded up the ghost.
51And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
52And the graves were opened; and many bodies of the saints which slept arose,
53And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.
54Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.
55And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:
56Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.
Matthew 27:57-64
57–64: When the even was come, there came a rich man of Arimathæa, named…
Matthew 27:57–64 opens with “When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was…” and reaches “Command therefore that the sepulchre be made sure until the third day, lest his disciples come…” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by body, Pilate, sepulchre.
Context that brings the passage to life
“When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus’ disciple:” Naming Arimath and Jesus keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And when Joseph had taken the body, he wrapped it in a clean linen cloth,” Naming Joseph keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Matthew 27:57-64
King James Version57When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus’ disciple:
58He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.
59And when Joseph had taken the body, he wrapped it in a clean linen cloth,
60And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.
61And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.
62Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,
63Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.
64Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.
Matthew 27:65-66
65–66: Pilate said unto them, Ye have a watch: go your way, make it as sure as…
Matthew 27:65–66 opens with “Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.” and reaches “So they went, and made the sepulchre sure, sealing the stone, and setting a watch.” by its final verse. That movement develops the focus on Jesus before Pilate, led toward crucifixion, and raised on the cross; Darkness, Jesus’ death, the torn veil reported, burial in Joseph’s tomb, and the sealed guard, with particular weight carried by sure, watch, Pilate.
Matthew 27:65-66
King James Version65Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.
66So they went, and made the sepulchre sure, sealing the stone, and setting a watch.
Details worth noticing
The opening image
Matthew 27:1 begins with “When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:”
Where the chapter turns
Matthew 27:38 forms a natural hinge: “Then were there two thieves crucified with him, one on the right hand, and another on the left.”
The final note
Matthew 27:66 leaves the reader with “So they went, and made the sepulchre sure, sealing the stone, and setting a watch.”
A word trail through the chapter
The words JESUS, Pilate, took, governor, chief, priests help reveal the chapter’s repeated concerns.
What makes the deception more than a harmless family trick?
Jacob exploits his father's blindness, impersonates his brother and invokes God while lying.
What does the family lose?
Trust, safety and proximity: Jacob must flee, and Esau carries murderous resentment.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- hath
- has
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.