Yesaya 54:7-10

54:7 “For a short time I abandoned ¹  you,

but with great compassion I will gather you.

54:8 In a burst ²  of anger I rejected you ³  momentarily,

but with lasting devotion I will have compassion on you,”

says your protector, ⁴  the Lord.

54:9 “As far as I am concerned, this is like in Noah’s time, ⁵ 

when I vowed that the waters of Noah’s flood ⁶  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ⁷  be displaced,”

says the Lord, the one who has compassion on you.

Matius 27:3-10

Judas’ Suicide

27:3 Now when ⁸  Judas, who had betrayed him, saw that Jesus ⁹  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ¹⁰  Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 27:6 The ¹¹  chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 27:7 After ¹²  consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 27:8 For this reason that field has been called the “Field of Blood” to this day. 27:9 Then what was spoken by Jeremiah ¹³  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ¹⁴  27:10 and they gave them for the potter’s field, as the Lord commanded me.” ¹⁵ 

Matius 27:12

27:12 But when he was accused by the chief priests and the elders, he did not respond.

Kisah Para Rasul 1:18-19

1:18 (Now this man Judas ¹⁶  acquired a field with the reward of his unjust deed, ¹⁷  and falling headfirst ¹⁸  he burst open in the middle and all his intestines ¹⁹  gushed out. 1:19 This ²⁰  became known to all who lived in Jerusalem, so that in their own language ²¹  they called that field ²²  Hakeldama, that is, “Field of Blood.”)

[54:7]  ¹ tn Or “forsook” (NASB).

[54:8]  ² tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”

[54:8]  ³ tn Heb “I hid my face from you.”

[54:8]  ⁴ tn Or “redeemer.” See the note at 41:14.

[54:9]  ⁵ tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ⁶ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[54:10]  ⁷ tn Heb “peace” (so many English versions); NLT “of blessing.”

[27:3]  ⁸ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[27:6]  ¹¹ tn Here δέ (de) has not been translated.

[27:7]  ¹² tn Here δέ (de) has not been translated.

[27:9]  ¹³ tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ¹⁴ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[27:10]  ¹⁵ sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.

[1:18]  ¹⁶ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹⁷ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ¹⁸ tn Traditionally, “falling headlong.”

[1:18]  ¹⁹ tn Or “all his bowels.”

[1:19]  ²⁰ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ²¹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ²² tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.