TRV
Translation
Complete Jewish Bible
This is how it came to be called the Field of Blood, a name it still bears.
See on the biblical-era map
In the KJVVerse 24,138 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Pseudo-Augustine (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
(Hil. Quæst. V. et N. Test. q. 94.) Since the Chief Priests were employed about the murder of the Lord from the morning to the ninth hour, how is this proved that before the crucifixion Judas returned them the money he had received, and said to them in the temple, I have sinned, in that I have betrayed innocent blood? Whereas it is manifest that the Chief Priests and Elders were never in the temple before the Lord's crucifixion, seeing that when He was hanging on the Cross they were there to insult Him. Nor indeed can this be proved hence, because it is related before the Lord's Passion, for many things which were manifestly done before, are related after, that, and the reverse. It might have been done after the ninth hour, when Judas, seeing the Saviour dead and the veil of the temple rent, the earthquake, the bursting of the rocks, and the elements terrified, was seized with fear and sorrow thereupon. But after the ninth hour the Chief Priests and Elders were occupied, as I suppose, in the celebration of the Passover; and on the Sabbath, the Law would not have allowed him to bring money. Therefore it is to me as yet unproved on what day or at what time Judas ended his life by hanging.
Papias of Hierapolis (as quoted by Apollinaris of Laodicea, AD 382)AD 130
Catenae Graecorum patrum in Novum Testamentum (AD 1844)
Judas did not die by hanging, but lived on, having been cut down before he was suffocated. And the acts of the apostles show this, that falling head long he burst asunder in the midst, and all his bowels gushed out. This fact is related more clearly by Papias, the disciple of John, and the fourth book of the Expositions of the Oracles of the Lord as follows:
Judas walked about in this world a terrible example of impiety; his flesh swollen to such an extent that, where hay wagon can pass with ease, he was not able to pass, no, not even the mass of his head merely. They say that his eyelids swelled to such an extent that he could not see the light at all, while as for his eyes they were not visible even by a physician looking through an instrument, so far have they sunk from the surface.
His genitals appeared entirely disfigured, nauseous and large. When he carried himself about discharge and worms flowed from his entire body through his private areas only, on account of his outrages. After many agonies and punishments, he died in his own place. And on account of this the place is desolate and uninhabited even now. And to this day no one is able to go by that place, except if they block their noses with their hands. Such judgment was spread through his body and upon the earth.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
They thought it meet to spend upon the dead that money which was the price of blood. But as there are differences even in burial places, they used the price of Jesus' blood in the purchase of some potter's field, where foreigners might be buried, not as they desired in the sepulchres of their fathers.
Or, the foreigners are they who to the end are aliens from God, for the righteous are buried with Christ in a new tomb hewn out in the rock. But they who are aliens from God, even to the end, are buried in the field of a potter, a worker in clay, which being bought by the price of blood, is called the field of blood.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 117
Because the quality of resting places for the dead varies (for many are buried in their ancestral tombs which were secured by a pledge, but those who suffer misfortune are often buried in the graves of the homeless), those who received payment in exchange for the blood of Jesus used it to acquire a potter’s field for the purpose of having a place in which to bury those foreigners who could not supply a pledge to secure a proper tomb. If it is suitable to interpret these foreigners typologically, we can consider those persons to be foreigners who remained strangers to God until the end and alien to his covenants. Vagabonds such as these meet their end buried in a potter’s field acquired with blood money. The righteous are able to say, “We are buried with Christ in a new tomb cut from the rock in which no dead body had yet been laid,” but those foreigners who remain finally estranged from Christ and alien to God will have to say, “We are buried with strangers in the field which is called the ‘Field of Blood.’ ”
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
The Chief Priests knowing that they had purchased a murder were condemned by their own conscience; they said, It is the price of blood.
John ChrysostomAD 407
Homily on the Gospel of Matthew 85
What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, "he cast them down in the temple, and went and hanged himself. And the chief priests took the pieces of silver, and said, it is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field to bury strangers in. Wherefore that field was called, the field of blood, unto this day. Then 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, and gave them for the potter's field, as the Lord appointed me."
Seest thou them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood-guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Seest thou not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand?
This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.
Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.
JeromeAD 420
Commentary on Matthew
(Vers. 7, 8.) However, with a plan devised, they bought a field from that potter, for the burial of strangers, therefore that field was called Acheldemach, which means the field of blood, to this day. Indeed, they acted with a different intention, that they might leave a lasting monument of their impiety from the purchase of the land. But we, who were strangers to the Law and the prophets, have embraced their corrupt practices for salvation: and we find rest in the price of his blood. But the field is called 'figulus' because our potter is Christ.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all?
Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves.
This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different.
(ad Pam. Ep. lvii. 7.) Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine.
(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) To this day means to the time when the Evangelist was then writing. He then confirms the event by the testimony of the Prophet; Then was fulfilled that which was spoken by Jeremy the Prophet, &c.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 27:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 27:8 concisely records the lasting name given to the field purchased by the chief priests with the thirty pieces of silver returned by Judas Iscariot: "The field of blood." This designation, which persisted "unto this day" (referring to the time of Matthew's writing), serves as a stark and enduring memorial to the betrayal of Jesus, the shedding of innocent blood, and the ironic fulfillment of prophecy through the actions of those who rejected Christ. It marks a place of death and despair, purchased with the price of ultimate treachery.
CONTEXT
Literary Context: Matthew 27:8 is a parenthetical remark within the broader narrative of Jesus's crucifixion, specifically following Judas Iscariot's remorse and suicide. The preceding verses (Matthew 27:3-5) detail Judas's desperate return of the thirty pieces of silver to the chief priests and elders, acknowledging Jesus's innocence. The religious leaders, in turn, grapple with the ethical dilemma of what to do with "blood money" that cannot be placed in the temple treasury (Matthew 27:6-7). Their decision to purchase a potter's field as a burial place for strangers directly leads to the naming recorded in verse 8. This verse also sets the stage for Matthew's subsequent theological reflection in Matthew 27:9-10, where he explicitly connects these events to the prophecy of Jeremiah (though it is a conflation of Zechariah and Jeremiah). Thus, verse 8 functions as a pivotal descriptive detail, bridging the immediate actions of the religious leaders with their prophetic implications.
Historical & Cultural Context: The Jewish religious leaders' refusal to put the thirty pieces of silver into the temple treasury stemmed from a strict interpretation of Mosaic Law regarding money tainted by sin or violence, often referred to as "blood money." Such funds were considered ritually impure (Deuteronomy 23:18). Their solution, to purchase a "potter's field," was pragmatic. These fields were typically depleted, infertile plots of land, often used for extracting clay for pottery, and thus cheap to acquire. They were suitable for burying the poor, strangers, or those without family, ensuring proper burial practices were observed even for the marginalized. The naming of the field, "The field of blood" (or Aramaic "Akeldama" as recorded in Acts 1:19), served as a public, permanent marker. This practice of naming places after significant events was common in ancient cultures, ensuring the memory of the event endured "unto this day," a phrase that indicates the name's currency at the time Matthew wrote his Gospel.
Key Themes: Matthew 27:8 contributes significantly to several overarching themes in Matthew's Gospel. Firstly, it underscores the profound stain and lasting consequences of sin and betrayal. The "field of blood" vividly symbolizes the moral defilement associated with Judas's treachery and the religious leaders' complicity in condemning an innocent man. It serves as a grim monument to human wickedness. Secondly, the verse highlights divine sovereignty and the fulfillment of prophecy even amidst human evil. Despite the corrupt intentions behind the purchase, God's overarching plan was being intricately woven, leading to a specific outcome that aligned with ancient prophecies concerning the price of the shepherd, as further elaborated in Matthew 27:9-10. Lastly, the field's purpose as a burial ground for strangers, coupled with its name, evokes themes of despair, death, and rejection, reflecting the ultimate consequences of rejecting the Messiah and foreshadowing the broader spiritual death that results from sin.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:8 makes powerful use of Eponymous Naming, where a place is named after a significant event or characteristic. "The field of blood" directly reflects the "blood money" used to purchase it, which in turn points to the innocent blood of Jesus. This naming is not merely descriptive but deeply symbolic, transforming a physical location into a perpetual monument. The verse also employs Symbolism, as the "blood" in the field's name symbolizes not just the literal price of betrayal but also the guilt, defilement, and ultimate consequence of rejecting the innocent Son of God. Furthermore, there is a subtle Irony in the religious leaders' actions: in their attempt to ritually cleanse themselves by disposing of the "blood money," they inadvertently create a lasting memorial to their own complicity in shedding innocent blood, a place forever marked by the very impurity they sought to avoid.
THEOLOGICAL AND THEMATIC CONNECTIONS
The naming of the field as "The field of blood" serves as a profound theological statement on the nature of sin, its lasting consequences, and God's sovereign ability to weave even human wickedness into His redemptive plan. The "blood money" used to purchase the field symbolizes the ultimate price of betrayal and the defilement of innocent blood. This act, meant to cleanse the temple treasury, paradoxically creates a permanent public monument to the guilt of those who condemned Jesus. It underscores the truth that sin, especially the betrayal of righteousness, leaves an indelible stain, and its effects reverberate through history, serving as a perpetual reminder of moral corruption and its tragic outcomes. Yet, in God's providence, this very field, a place of death for strangers, would inadvertently point forward to the ultimate sacrifice of the one who died for all strangers, fulfilling prophecy and setting the stage for the redemption wrought by the shedding of truly precious blood.
REFLECTION AND APPLICATION
Matthew 27:8, though brief, offers a sobering reflection on the enduring consequences of our choices, particularly those made in the shadow of sin and betrayal. The "Field of Blood" stands as a perpetual monument, not just to Judas's treachery, but to the collective human capacity for rejecting truth and justice. It reminds us that actions driven by greed, fear, or self-preservation can leave an indelible mark, not only on our own lives but on the fabric of history and the lives of others. The irony that a place meant for the burial of strangers, purchased with the price of innocent blood, became a lasting memorial, challenges us to consider what our own "purchases" and decisions truly represent. Are our resources being used to perpetuate injustice, or to bring life and healing? The verse subtly invites us to examine the "blood money" in our own lives—any gain acquired through unrighteous means, compromise, or the exploitation of others. It calls us to recognize the sanctity of life and the profound spiritual cost of betrayal, urging us towards integrity, repentance, and a deep reverence for the innocent.
Questions for Reflection
FAQ
What is "The field of blood" and why was it called that?
Answer: "The field of blood" (in Aramaic, "Akeldama," as noted in Acts 1:19) was a potter's field purchased by the Jewish chief priests with the thirty pieces of silver that Judas Iscariot returned after betraying Jesus. It was called "The field of blood" because the money used to buy it was considered "blood money"—the price of innocent blood—and therefore ritually impure for the temple treasury. The name served as a lasting public memorial to Judas's betrayal and the shedding of innocent blood.
Where was "The field of blood" located?
Answer: While Matthew 27:8 doesn't specify the exact location, tradition and archaeological evidence place "The field of blood" (Akeldama) in the Hinnom Valley, south of Jerusalem. This valley, often associated with judgment and defilement (e.g., Jeremiah 7:31-32), would have been a fitting place for a burial ground for strangers and a symbol of the tragic events.
Does Matthew 27:8 contradict Acts 1:18 regarding Judas's death and the field?
Answer: No, the accounts in Matthew 27:8 and Acts 1:18-19 are complementary rather than contradictory. Matthew focuses on the chief priests' purchase of the field with the blood money and the name it received. Acts, written by Luke, emphasizes Judas's personal fate, stating he "bought a field with the reward of his wickedness" and died there. It's plausible that Judas, in his despair, may have initiated the purchase or that the field was acquired on his behalf, or that the phrase "bought a field" is a figure of speech implying he was the cause of its acquisition. Both accounts agree on the field's name ("Field of Blood" / Akeldama) and its association with Judas's betrayal and death, providing a fuller picture when read together.
CHRIST-CENTERED FULFILLMENT
The "Field of Blood," purchased with the price of betrayal and innocent life, stands as a grim foreshadowing that ultimately points to the infinitely more significant "blood" shed by Jesus Christ. While the field was bought with the price of a man's betrayal, it was Christ's own precious blood, not silver, that purchased humanity's redemption. The field became a burial place for strangers, symbolizing rejection and death; yet, Christ's death on the cross, though a place of ultimate rejection, became the means by which all "strangers" (those alienated from God by sin) could be reconciled and brought into God's family (Ephesians 2:13-19). The "blood" of the field signifies guilt and defilement, but the "blood" of Christ cleanses from all sin (1 John 1:7) and ratifies a new covenant (Hebrews 9:12-14). Thus, the ignominious "Field of Blood" serves as a dark backdrop against which the radiant, life-giving power of the true Lamb of God, who takes away the sin of the world (John 1:29), is magnified, demonstrating that even human wickedness and its monuments are ultimately subsumed by God's sovereign plan for salvation through His Son.