Matthew 27:11

Matthew 27:11 is the eleventh verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse brings the narrative back to Pilate's Court, and the final trial of Jesus.

The original Koine Greek, according to Westcott and Hort, reads:

In the King James Version of the Bible it is translated as:

The modern World English Bible translates the passage as:

After the last verses describing the fate of Judas, this verse returns to paralleling the passion narrative in other Gospels. The opening of the verse is unique to Matthew, resetting the narrative to the trial before Pilate.

The following exchange between Jesus and Pilate is a rare item found in all four Gospels. With variations it is also at Mark 15:2, Luke 23:3, and John 18:31-37.

This second interrogation closely parallels that of the first trial before the Sanhedrin in Matthew 26. The text implies that the Jewish leaders have briefed Pilate on the accusations they have against Jesus, and here he test them himself.

This is the second time in Matthew a Gentile has referred to Jesus as "King of the Jews." The previous time was the Magi from the East doing so at Matthew 2:2. However, nowhere else in Matthew, or the other Gospels has Jesus been referred to as "King of the Jews" prior to the trial. The Gospel nowhere explains how this title became known and so central to the trial. In several places Jesus refers to "the kingdom" and the "kingdom of David" and that he would have a special role in this kingdom to come, him being a king is not far removed from those notions. The nature of the title may be Gentile itself, with Jewish followers referring to Jesus as Christ rather than king and as representing Israel no the Jews. The title is also the one that would seem to be the most serious threat to the Romans. In later decades the Romans would forcibly suppress a number of religious movements, such as that of Theudas, but the era of Jesus was a largely peaceful one and there is no evidence of any such actions by Roman authorities in this period. Thus Pilate maynot have been much concerned by someone calling himself a christ or messiah, but proclaiming oneself as King, and thus a rival to the emperor, would have been a greater concern.

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