Maarten J.J. Menken, «The Old Testament Quotation in Matthew 27,9-10: Textual Form and Context», Vol. 83 (2002) 305-328

The source of the fulfilment quotation in Matt 27,9-10 must be Zech 11,13, but the biblical text is distorted to a degree that is unparalleled in the other fulfilment quotations, and Matthew ascribes the quotation to Jeremiah. Another difficulty is that the quotation seems to have influenced the context to a much larger extent than in the case of the other fulfilment quotations. A careful analysis of the text shows that the peculiar textual form can be explained in a relatively simple way. The influence of the quotation on Matt 27,3-8 is limited, and is best ascribed to Matthew’s redaction. After all, this fulfilment quotation appears to be less exceptional than it is sometimes supposed to be.

        It is impossible to connect the formula kaqa_ sune/tace/n moi ku/rioj to any specific OT passage. In precisely this form, the formula does not occur in the LXX. However, in the Pentateuch there are many instances of the formula without moi, and almost always with another indirect object³⁴; if one allows more variation, there is a real host of parallels in the OT³⁵. The question is: why did the "citator" make use of this standard formula instead of simply quoting the wording he found in Zechariah or Jeremiah?

        The answer to this question lies again in the preceding narrative. If Zech 11,13a had been included in the quotation, the difficulty would have arisen that in the preceding narrative God is not actively present on the stage. In that case, the quotation would suggest a direct divine command to the chief priests, and this suggestion does not agree with the narrative. On the other hand, the "citator" apparently thought it necessary to retain the element of divine command, which is so prominent in the pertinent passages of Zechariah and Jeremiah, and he does so by means of a biblical standard formula.

        At the same time, the formula fits in well with Matthew’s redaction. Twice, the evangelist makes use of what has been called an alttestamentliche Ausführungsformel³⁶ when rewriting his source Mark. Whereas at the beginning of the story of the entrance into Jerusalem Mark describes in detail how the disciples execute the command of Jesus (11,4-6), Matthew relates succinctly that they did kaqw_j sune/tacen au)toi=j o( 'Ihsou=j, "as Jesus had directed them" (21,6). He makes use of all but the same formula when he describes how the disciples carry out Jesus’ command to make preparations for the Passover meal (w(j sune/tacen au)toi=j o( 'Ihsou=j, 26,19); again, Mark has a different wording (14,16). A similar formula is used in Matt 1,24, when the evangelist relates how Joseph does what the angel has said to him (w(j prose/tacen au)tw=| o( a!ggeloj kuri/ou, "as the angel