KJV: And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.
YLT: 'What are ye willing to give me, and I will deliver him up to you?' and they weighed out to him thirty silverlings,
Darby: and said, What are ye willing to give me, and I will deliver him up to you? And they appointed to him thirty pieces of silver.
ASV: and said, What are ye willing to give me, and I will deliver him unto you? And they weighed unto him thirty pieces of silver.
| εἶπεν | he said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| θέλετέ | are you willing |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: θέλω Sense: to will, have in mind, intend. |
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| μοι | me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| δοῦναι | to give |
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Parse: Verb, Aorist Infinitive Active Root: διδῶ Sense: to give. |
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| κἀγὼ | and I |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| παραδώσω | will betray |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔστησαν | they appointed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τριάκοντα | thirty |
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Parse: Adjective, Accusative Neuter Plural Root: τριάκοντα Sense: thirty. |
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| ἀργύρια | pieces of silver |
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Parse: Noun, Accusative Neuter Plural Root: ἀργύριον Sense: silver. |
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Greek Commentary for Matthew 26:15
“Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money” (Bruce). And her act of love provoked Judas to his despicable deed, this rebuke of Jesus added to all the rest. [source]
The use of και kai with a co-ordinate clause is a colloquialism (common in the Koiné as in the Hebrew use of wav. “A colloquialism or a Hebraism, the traitor mean in style as in spirit” (Bruce). The use of εγω egō seems to mean “I though one of his disciples will hand him over to you if you give me enough.”They weighed unto him (οι δε εστησαν αυτο hoi de estēsan auto). They placed the money in the balances or scales. “Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way” (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not.Thirty pieces of silver A reference to Zechariah 11:12. If a man‘s ox gored a servant, he had to pay this amount (Exodus 21:32). Some manuscripts have στατηρας statēras (staters). These thirty silver shekels were equal to 120 δεναριι denarii less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain. [source]
They placed the money in the balances or scales. “Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way” (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not. [source]
A reference to Zechariah 11:12. If a man‘s ox gored a servant, he had to pay this amount (Exodus 21:32). Some manuscripts have στατηρας statēras (staters). These thirty silver shekels were equal to 120 δεναριι denarii less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain. [source]
Rather, What are ye willing to give me? It brings out the chaffering aspect of the transaction. So Rev. [source]
But the meaning is, they weighed unto him; or, very literally, they placed for him (in the balance). Although coined shekels were in circulation, weighing appears to have been practised, especially when considerable sums were paid out of the temple-treasury. [source]
Matthew refers to Zechariah 11:12. These pieces were shekels of the sanctuary, of standard weight, and therefore heavier than the ordinary shekel. See on Matthew 17:24. Reckoning the Jerusalem shekel at seventy-two cents, the sum would be twenty-one dollars and sixty cents. This was the price which, by the Mosaic law, a man was condemned to pay if his ox should gore a servant (Exodus 21:32). Our Lord, the sacrifice for men, was paid for out of the temple-money, destined for the purchase of sacrifices. He who “took on him the form of a servant” was sold at the legal price of a slave. [source]
Reverse Greek Commentary Search for Matthew 26:15
See on Matthew 26:15. [source]
This was the whole point of the offer of Judas. He claimed that he knew enough of the habits of Jesus to enable them to catch him “in the absence of the multitude” (Luke 22:6) without waiting for the passover to be over, when the crowds would leave. For discussion of the motives of Judas, see note on Matthew 26:15. Mark merely notes the promise of “money” while Matthew mentions “thirty pieces of silver” (Zechariah 11:12), the price of a slave. [source]
Second aorist indicative middle of συντιτημι suntithēmi An old verb to put together and in the middle with one another. In the N.T. outside of John 9:22 only in Luke (here and Acts 23:20; Acts 24:9). Luke only mentions “money” (αργυριον argurion), but not “thirty pieces” (Matthew 26:15). [source]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]