Matthew 27:23

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Matthew 27:23 in Multiple Translations

Berean Standard Bible BSB

“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”

King James Version KJV

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

American Standard Version ASV

And he said, Why, what evil hath he done? But they cried out exceedingly, saying, Let him be crucified.

Bible in Basic English BBE

And he said, Why, what evil has he done? But they gave loud cries, saying, To the cross with him!

Free Bible Version FBV

“Why? What crime has he committed?” Pilate asked. But they shouted even louder, “Crucify him!”

Geneva Bible 1599 GNV

Then saide the gouernour, But what euill hath he done? Then they cryed the more, saying, Let him be crucified.

Young's Literal Translation YLT

And the governor said, 'Why, what evil did he?' and they were crying out the more, saying, 'Let be crucified.'

World English Bible WEB

But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!”

Noah Webster Bible WBS

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

Douay-Rheims 1899 DRV

The governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified.

Translation for Translators T4T

Pilate replied, “Why? What crime has he committed?” But they shouted even louder, “Have him crucified {Command that your soldiers crucify him}!”

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Berean Amplified Bible — Matthew 27:23

BAB

Word Study

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Matthew 27:23 Interlinear (Deep Study)

BIB

GRK ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω

ο ho G3588 the/this/who Art-NSM

δε de G1161 then Conj

ηγεμων hēgemōn G2232 ruler Noun-NSM

εφη phēmi G5346 to assert Verb-IAI-3S

τι tis G5101 which? Interrog-ASN

γαρ gar G1063 for Conj

κακον kakos G2556 evil/harm: evil Adj-ASN

εποιησεν poieō G4160 to do/make: do Verb-AAI-3S

οι ho G3588 the/this/who Art-NPM

δε de G1161 then Conj

περισσως perissōs G4057 excessively Adv

εκραζον krazō G2896 to cry Verb-IAI-3P

λεγοντες legō G3004 to say Verb-PAP-NPM

σταυρωθητω stauroō G4717 to crucify Verb-APM-3S

Greek Word Study

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Greek Word Reference — Matthew 27:23

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ηγεμων hēgemōn G2232 "ruler" Noun-NSM

This word refers to a high-ranking official, such as a governor or leader of a province. In the New Testament, it is used to describe the Roman rulers of Judea, like Pontius Pilate in Matthew 27:2 and Luke 20:20.

Definition: ἡγεμών, -όνος, ὁ (ἡγέομαι) [in LXX for אַלּוּף, שַׂר, etc. ;] __1. a leader, guide. __2. a commander. __3. a governor of a province (proconsul, proprietor, legate, or procurator; but cf. ἀνθύπατος): Mat.10:18, Mrk.13:9, Luk.21:12, 1Pe.2:14; of the Procurator of Judæa, Mat.27:2, 11 27:14-15, 21 27:27 28:14, Luk.20:20, Act.23:24, 26 23:33 24:1, 10 26:30. __4. For Heb. אַלְפֵי (LXX, χίλιαι) misread אַלֻּפֵי, leaders: Mat.2:6 (OT).† (AS)

Usage: Occurs in 21 NT verses. KJV: governor, prince, ruler See also: 1 Peter 2:14; Mark 13:9; Matthew 28:14.

εφη phēmi G5346 "to assert" Verb-IAI-3S

To assert or declare, meaning to speak or say something, as seen in Matthew 13:29 and John 1:23. It is often used to quote someone's words or make a statement.

Definition: φημί [in LXX chiefly for נָאַם, also for אָמַר; frequently in 2-4 Mac ;] to declare, say: frequently in quoting the words of another, Mat.13:29 26:61, Luk.7:40 22:58, Jhn.1:23, al.; interjected into the recorded words (cl.), Mat.14:8, Act.23:35, al.; φησί, impersonal (Bl., § 30, 4), 1Co.6:16 (Lft., Notes, 217; but cf. Bl., l.with), 2Co.10:10 (WH, mg., φασίν), Heb.8:5; joined with syn. verb (cf. LS, see word, II, 2), ἀποκριθεὶς αὐτῷ ἔφη, Luk.23:3; before -πρός, Luk.22:70, al.; with accusative of thing(s), 1Co.10:15 10:19; accusative and inf., Rom.3:8; before ὅτι (Bl., § 70, 3), 1Co.10:19 15:50 (cf. σύν-φημι) (AS)

Usage: Occurs in 58 NT verses. KJV: affirm, say See also: 1 Corinthians 6:16; Acts 26:25; Hebrews 8:5.

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

κακον kakos G2556 "evil/harm: evil" Adj-ASN

This word means evil or worthless, describing something or someone as bad or depraved. It appears in Matthew 21:41 and Romans 13:3, contrasting with what is good. It is often translated as 'evil' or 'wicked'.

Definition: κακός, -ή, -όν [in LXX chiefly for רַע ;] __1. in general, opposite to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.). __2. In ethical sense, base, evil, wicked: of persons, Mat.21:41 24:48, Php.3:2, Rev.2:2; διαλογισμοί, Mrk.7:21; ὁμιλίαι, 1Co.15:33; ἐπιθυμία (Pro.12:12), Col.3:5; ἔργον, Rom.13:3; neut., κακόν, τὸ κ., evil: Jhn.18:23, Act.23:9, Rom.7:21 14:20 16:19, 1Co.13:5, Heb.5:14, 1Pe.3:10-11, 3Jn.11; pl., Rom.1:30, 1Co.10:6, 1Ti.6:10, Jas.1:13; κ. (τὸ, τὰ κ.) ποιεῖν (πράσσειν), Mat.27:23, Mrk.15:14, Luk.23:22, Jhn.18:30, Rom.3:8 7:19 13:4, 2Co.13:7, 1Pe.3:12; κατεργάζεσθαι, Rom.2:9; of wrongs inflicted, Act.9:13, Rom.12:17, 21 13:10, 1Th.5:15, 2Ti.4:14, 1Pe.3:9. __3. pernicious, harmful, evil: Luk.16:25, Act.16:28 28:5, Tit.1:12, Jas.3:8, Rev.16:2 (Cremer, 325, 741). † SYN.: see: (ἄθεσμος) (AS)

Usage: Occurs in 46 NT verses. KJV: bad, evil, harm, ill, noisome, wicked See also: 1 Corinthians 10:6; Luke 23:22; 1 Peter 3:9.

εποιησεν poieō G4160 "to do/make: do" Verb-AAI-3S

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

περισσως perissōs G4057 "excessively" Adv

This word means beyond measure or exceedingly, used to describe something that is abundant or extreme. It is used in Matthew 27:23 to describe the crowd's insistence on crucifying Jesus. In Acts 26:11, it describes Paul's excessive persecution of Christians.

Definition: περισσῶς adv. (περισσός) [in LXX: Psa.31:23 (יֶתֶר -עַל), Da TH Dan.7:7, 19 8:9 (יַתִּיר, יֶתֶר) 2Ma.8:27 2Mac 12:44 A * ;] beyond measure, exceedingly, abundantly: Mat.27:23, Mrk.10:26 15:14, Act.26:11. Compar. __(a) περισσότερον (see: περισσός); __(b) περισσοτέρως: 2Co.1:12 2:4 7:15 11:23, Gal.1:14, Php.1:14, 1Th.2:17, Heb.2:1 13:19; π. μᾶλλον, 2Co.7:13; opposite to ἧττον, 2Co.12:15.† (AS)

Usage: Occurs in 15 NT verses. KJV: exceedingly, out of measure, the more See also: 1 Thessalonians 2:17; Acts 26:11; Hebrews 2:1.

εκραζον krazō G2896 "to cry" Verb-IAI-3P

This verb means to cry out loudly, like a raven, and is used to describe people shouting for help or mercy, as in Mark 10:48.

Definition: κράζω [in LXX for זָעַק, צָעַק, קָרָא, etc. ;] in cl. chiefly poët., __1. prop. onomatop., of the raven, to croak, hence generally, of inartic. cries, to scream, cry out (Æsch., al.): Mrk.5:5 9:26 15:39 (Rec., R, mg.), Luk.9:39, al.; of crying for vengeance (cf. Gen.4:10), Jas.5:4. __2. to cry, call out with a loud voice: with accusative of thing(s), Act.19:32; before orat. dir., Mrk.10:48, Luk.18:39, al.; (ἐν) φωνῇ μεγάλῃ, Mrk.5:7, Rev.14:15, al.; λέγων, Mat.8:29, al.; of public teaching, Jhn.1:15, Rom.9:27, al.; of importunate prayer (cf. Job.35:12, Psa.3:5, al.), Rom.8:15, Gal.4:6; pf. with Pres. sense (vernac.; M, Pr., 147), Jhn.1:15 SYN.: see: βοάω (AS)

Usage: Occurs in 59 NT verses. KJV: cry (out) See also: Acts 7:57; Mark 9:26; James 5:4.

λεγοντες legō G3004 "to say" Verb-PAP-NPM

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

σταυρωθητω stauroō G4717 "to crucify" Verb-APM-3S

To crucify means to impale on a cross, as seen in the crucifixion of Jesus in Matthew 20:19 and Mark 15:16. It can also mean to subdue selfishness. The apostles were crucified for their faith.

Definition: σταυρόω, -ῶ (σταυρός), [in LXX: Est.7:9 (תָּלָה), Est.8:13 * ;] __1. to fence with pales, impalisade (Thuc.). __2. In late writers (Polyb., FlJ; but ἀνασταυρόω is more common) to crucify: with accusative of person(s), Mat.20:19 23:34 26:2 27:22 ff. Mat.28:5, Mrk.15:16 ff. Mrk.16:6, Luk.23:21, 23 23:33 24:7, 20, Jhn.19:6 ff., Act.2:36 4:10, 1Co.1:13 1:23 2:2 2:8, 2Co.13:4, Gal.3:1, Rev.11:8; metaphorically, Gal.5:24 6:14.† (AS)

Usage: Occurs in 42 NT verses. KJV: crucify See also: 1 Corinthians 1:13; Luke 24:7; Revelation 11:8.

Study Notes — Matthew 27:23

Show Verse Quote Highlights

Context
Cross References
Matthew 27:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 27:23
Jamieson-Fausset-Brown on Matthew 27:23
Matthew Poole's Commentary on Matthew 27:23
Trapp's Commentary on Matthew 27:23
Ellicott's Commentary on Matthew 27:23
Adam Clarke's Commentary on Matthew 27:23
Cambridge Bible on Matthew 27:23
Sermons on Matthew 27:23

Context — The Crowd Chooses Barabbas

21“Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they replied. 22“What then should I do with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!”

23“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”

24When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. “I am innocent of this man’s blood, ” he said. “You bear the responsibility.” 25All the people answered, “His blood be on us and on our children!”

Cross References

	Reference	Text (BSB)
1	Genesis 37:18–19	Now Joseph’s brothers saw him in the distance, and before he arrived, they plotted to kill him. “Here comes that dreamer!” they said to one another.
2	Acts 7:57	At this they covered their ears, cried out in a loud voice, and rushed together at him.
3	Acts 23:12–15	When daylight came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. More than forty of them were involved in this plot. They went to the chief priests and elders and said, “We have bound ourselves with a solemn oath not to eat anything until we have killed Paul. Now then, you and the Sanhedrin petition the commander to bring him down to you on the pretext of examining his case more carefully. We are ready to kill him on the way.”
4	Acts 17:5–7	The Jews, however, became jealous. So they brought in some troublemakers from the marketplace, formed a mob, and sent the city into an uproar. They raided Jason’s house in search of Paul and Silas, hoping to bring them out to the people. But when they could not find them, they dragged Jason and some other brothers before the city officials, shouting, “These men who have turned the world upside down have now come here, and Jason has welcomed them into his home. They are all defying Caesar’s decrees, saying that there is another king, named Jesus!”
5	Matthew 21:38–39	But when the tenants saw the son, they said to one another, ‘This is the heir. Come, let us kill him and take his inheritance.’ So they seized him and threw him out of the vineyard and killed him.
6	1 Samuel 19:3–15	I will go out and stand beside my father in the field where you are, so I can ask about you. And if I find out anything, I will tell you.” Then Jonathan spoke well of David to his father Saul and said to him, “The king should not sin against his servant David; he has not sinned against you. In fact, his actions have been highly beneficial to you. He took his life in his hands when he struck down the Philistine, and the LORD worked a great salvation for all Israel. You saw it and rejoiced, so why would you sin against innocent blood by killing David for no reason?” Saul listened to the voice of Jonathan and swore an oath: “As surely as the LORD lives, David will not be put to death.” So Jonathan summoned David and told him all these things. Then Jonathan brought David to Saul to serve him as he had before. When war broke out again, David went out and fought the Philistines and struck them with such a mighty blow that they fled before him. But as Saul was sitting in his house with his spear in his hand, a spirit of distress from the LORD came upon him. While David was playing the harp, Saul tried to pin him to the wall with his spear. But the spear struck the wall and David eluded him, ran away, and escaped that night. Then Saul sent messengers to David’s house to watch him and kill him in the morning. But David’s wife Michal warned him, “If you do not run for your life tonight, tomorrow you will be dead!” So Michal lowered David from the window, and he ran away and escaped. Then Michal took a household idol and laid it in the bed, placed some goat hair on its head, and covered it with a garment. When Saul sent the messengers to seize David, Michal said, “He is ill.” But Saul sent the messengers back to see David and told them, “Bring him up to me in his bed so I can kill him.”
7	Acts 22:22–23	The crowd listened to Paul until he made this statement. Then they lifted up their voices and shouted, “Rid the earth of him! He is not fit to live!” As they were shouting and throwing off their cloaks and tossing dust into the air,
8	Acts 23:10	The dispute grew so violent that the commander was afraid they would tear Paul to pieces. He ordered the soldiers to go down and remove him by force and bring him into the barracks.
9	1 Samuel 20:31–33	For as long as the son of Jesse lives on this earth, neither you nor your kingship shall be established. Now send for him and bring him to me, for he must surely die!” “Why must he be put to death?” Jonathan replied. “What has he done?” Then Saul hurled his spear at Jonathan to kill him; so Jonathan knew that his father was determined to kill David.
10	Acts 21:28–31	crying out, “Men of Israel, help us! This is the man who teaches everywhere against our people and against our law and against this place. Furthermore, he has brought Greeks into the temple and defiled this holy place.” For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple. The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple, and at once the gates were shut. While they were trying to kill him, the commander of the Roman regiment received a report that all Jerusalem was in turmoil.

Matthew 27:23 Summary

In Matthew 27:23, Pilate asks the crowd why they want to crucify Jesus, because he can't find any reason for it. The crowd just gets louder and more insistent, showing how much they want Jesus to be punished. This shows us that sometimes people can be very unfair and want to hurt others without a good reason (as in John 15:25), and it's similar to what happened when Jesus was accused by the Pharisees in Matthew 12:24. We can learn from this to always try to do what is right and fair, even when it's hard, like Pilate tried to do, and to remember that Jesus suffered unfairly for us, as it says in 1 Peter 3:18.

Frequently Asked Questions

Why did Pilate ask 'Why?' in Matthew 27:23?

Pilate asked 'Why?' because he was looking for a reason to justify the condemnation of Jesus, but he couldn't find any evidence of wrongdoing, as stated in Matthew 27:23, and this is similar to what happened when Jesus was before Herod in Luke 23:6-12, where Herod also couldn't find any fault in Jesus.

What does the crowd's response in Matthew 27:23 reveal about their hearts?

The crowd's response, shouting 'Crucify Him!' all the louder, reveals their hardened hearts and their rejection of Jesus, as prophesied in Isaiah 53:3, where it says Jesus would be despised and rejected by men.

How does Pilate's question in Matthew 27:23 relate to the theme of justice?

Pilate's question highlights the injustice of the situation, as Jesus had done no evil, and this is a common theme throughout the Bible, such as in Psalms 37:12-13, where the righteous are persecuted, and in Proverbs 17:15, where the Lord detests those who acquit the guilty and condemn the innocent.

What can we learn from Pilate's attempt to reason with the crowd in Matthew 27:23?

We can learn that even in the face of overwhelming opposition, we should still strive to do what is right and just, as Pilate attempted to do, and as encouraged in Micah 6:8, to act justly and love mercy.

Reflection Questions

What would I have done if I were in Pilate's shoes, faced with the crowd's demand to crucify Jesus?
How do I respond when I see injustice in the world around me, and what can I do to stand up for what is right?
In what ways can I, like Pilate, be tempted to compromise my values and convictions in the face of opposition, and how can I resist this temptation?
What does this verse reveal about the nature of humanity, and how can I apply this understanding to my own life and relationships?

Gill's Exposition on Matthew 27:23

And the governor said, why, what evil hath he done?.... What reason can be given, why he should be crucified? what sin has he committed, that deserves such a death?

Jamieson-Fausset-Brown on Matthew 27:23

And 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. For the exposition, see the notes at Luke 23:1-25, and at John 18:28-40.

Matthew Poole's Commentary on Matthew 27:23

Ver. 21-23. Mark hath the same, . So also Luke saith, , Pilate therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. John, , hath yet more circumstances relating to the latter part of this trial, which follow: Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’ s friend: whosoever maketh himself a king speaketh against Caesar. I have not given the reader at one view what all the evangelists say, as thinking it scarce possible from them all to set down the order how things passed at this trial; but only, that I might take notice of what was remarkable in it, related from one or other of them. The reason of our reading so often of Pilate’ s going out, and then again coming on to the judgment seat, seemeth to be because, as we heard before, the Jews would not come into Pilate’ s house, but stood at the door; and, on the other side, I conceive that he could not proceed judicially but sitting upon the tribunal, or seat of judgment.

Trapp's Commentary on Matthew 27:23

23 And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. Ver. 23. Why? What evil hath he done?] Why? but if he have done no evil, wherefore doth not Pilate pronounce him innocent, contra gentes, facing the people, and not guilty him by proclamation? which because he did not, but the contrary, was he not therefore, by a just judgment of God upon him, kicked off the bench by the Emperor Tiberius? Judge Hales came to an evil end for crossing his conscience. And Judge Morgan, who gave the sentence of that peerless Lady Jane Grey’ s death, presently fell mad; and in all his distracted fits, cried out continually, Take away the Lady Jane, take away the Lady Jane from me. It is reported of Nevessan, a better lawyer than an honest man, that he should say, He that will not venture his body, shall never be valiant; he that will not venture his soul, never rich.

Ellicott's Commentary on Matthew 27:23

(23) Why, what evil hath he done?—The question attested the judge’s conviction of the innocence of the accused, but it attested also the cowardice of the judge. He was startled at the passionate malignity of the cry of the multitude and the priests, but had not the courage to resist it. We find from Luke 23:22. that he had recourse to the desperate expedient of suggesting a milder punishment—“I will chastise,” i.e., scourge, “Him, and let Him go;” but the suggestion itself showed his weakness, and therefore did but stimulate the crowd to persist in their demand for death.

Adam Clarke's Commentary on Matthew 27:23

Verse 23. What evil hath he done?] Pilate plainly saw that there was nothing laid to his charge for which, consistently with the Roman laws, he could condemn him. But they cried out the more] What strange fury and injustice! They could not answer Pilate's question, What evil hath he done? He had done none, and they knew he had done none; but they are determined on his death.

Cambridge Bible on Matthew 27:23

11–26. The Trial before Pontius Pilate St Mark 15:2-15; St Luke 23:2-7; Luke 23:13-24; St John 18:29 to John 19:16 St Luke states the threefold charge most clearly: “We found this [fellow] (1) perverting the nation; (2) and forbidding to give tribute to Cæsar; (3) saying that he himself is Christ a King.” Pilate, true to the Roman sense of justice, refused merely to confirm the sentence of the Sanhedrin. “He asked, what accusation bring ye against this man?” (John 18:29), being determined to try the case. This accusation amounted to a charge of treason—the greatest crime known to Roman law. Of the three points of accusation, (2) was utterly false; (1) and (3) though in a sense true, were not true in the sense intended. The answer or defence of Jesus is that He is a King, but that His “kingdom is not of this world,” therefore (it is inferred) the “perversion of the people” was not a rebellion that threatened the Roman government; see note Matthew 27:11. The defence was complete, as Pilate admits: “I find no fault in him.”

Sermons on Matthew 27:23

	Sermon	Description
	(Genesis) Genesis 37:7-12 by J. Vernon McGee	In this sermon, the preacher focuses on the dreams of Joseph from the book of Genesis. Joseph had two dreams where his family members, including his parents and brothers, bowed dow
	(Genesis) Genesis 37 Introduction by J. Vernon McGee	In this sermon, the preacher focuses on the 37th chapter of the book of Genesis, which introduces the story of Joseph. The preacher explains that there is more emphasis on Joseph t
	(Genesis) 53 - Joseph - Beloved, Hated and Sold by S. Lewis Johnson	In this sermon, the speaker discusses the story of Joseph from the Bible. He begins by pointing out the common use of the phrase "you know" in modern language, comparing it to the
	Lessons in Leadership - Part 3 by K.P. Yohannan	In this sermon, K.P.O. Hannon focuses on the character of a worker or servant of God, using 2 Timothy 1 as a reference. He emphasizes that despite setbacks and suffering, God will
	A Small Step by David Wilkerson	David Wilkerson emphasizes the perilous journey from doubting a father's love to taking control of our lives, which can lead to a cascade of evil actions. He illustrates this throu
	(The Book of Acts) Session 11 by George Verwer	In this sermon, the speaker addresses the need for Christians to take action and make a difference in their country through prayer, witness, and distributing literature. The Holy S
	6 Blessings + 6 Barriers by George Verwer	In this sermon, the speaker discusses six blessings and six barriers in the work of OM (Operation Mobilization). The first blessing is the power of the Holy Spirit, which enables b