Kisah Para Rasul 2:23-24

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ²  2:24 But God raised him up, ³  having released ⁴  him from the pains ⁵  of death, because it was not possible for him to be held in its power. ⁶ 

Kisah Para Rasul 5:30

5:30 The God of our forefathers ⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ⁸ 

Kisah Para Rasul 13:27-28

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁹  him, ¹⁰  and they fulfilled the sayings ¹¹  of the prophets that are read every Sabbath by condemning ¹²  him. ¹³  13:28 Though ¹⁴  they found ¹⁵  no basis ¹⁶  for a death sentence, ¹⁷  they asked Pilate to have him executed.

Matius 27:2

27:2 They ¹⁸  tied him up, led him away, and handed him over to Pilate ¹⁹  the governor. ²⁰ 

Matius 27:17-25

27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ²¹  Barabbas or Jesus who is called the Christ?” ²²  27:18 (For he knew that they had handed him over because of envy.) ²³  27:19 As ²⁴  he was sitting on the judgment seat, ²⁵  his wife sent a message ²⁶  to him: ²⁷  “Have nothing to do with that innocent man; ²⁸  I have suffered greatly as a result of a dream ²⁹  about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The ³⁰  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ³¹  They all said, “Crucify him!” ³²  27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

27:24 When ³³  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ³⁴  27:25 In ³⁵  reply all the people said, “Let his blood be on us and on our children!”

Markus 15:11

15:11 But the chief priests stirred up the crowd to have him release ³⁶  Barabbas instead.

Lukas 23:16-23

23:16 I will therefore have him flogged ³⁷  and release him.”

23:17 [[EMPTY]] ³⁸ 

23:18 But they all shouted out together, ³⁹  “Take this man ⁴⁰  away! Release Barabbas for us!” 23:19 (This ⁴¹  was a man who had been thrown into prison for an insurrection ⁴²  started in the city, and for murder.) ⁴³  23:20 Pilate addressed them once again because he wanted ⁴⁴  to release Jesus. 23:21 But they kept on shouting, ⁴⁵  “Crucify, crucify ⁴⁶  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁴⁷  of no crime deserving death. ⁴⁸  I will therefore flog ⁴⁹  him and release him.” 23:23 But they were insistent, ⁵⁰  demanding with loud shouts that he be crucified. And their shouts prevailed.

Yohanes 18:40

18:40 Then they shouted back, ⁵¹  “Not this man, ⁵²  but Barabbas!” ⁵³  (Now Barabbas was a revolutionary. ⁵⁴ ) ⁵⁵ 

Yohanes 19:15

19:15 Then they ⁵⁶  shouted out, “Away with him! Away with him! ⁵⁷  Crucify ⁵⁸  him!” Pilate asked, ⁵⁹  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ³ tn Grk “Whom God raised up.”

[2:24]  ⁴ tn Or “having freed.”

[2:24]  ⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[5:30]  ⁷ tn Or “ancestors”; Grk “fathers.”

[5:30]  ⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[13:27]  ⁹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁰ tn Grk “this one.”

[13:27]  ¹¹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹² tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹³ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ¹⁴ tn Grk “And though.” 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.

[13:28]  ¹⁵ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹⁶ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹⁷ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[27:2]  ¹⁸ tn Here καί (kai) has not been translated.

[27:2]  ¹⁹ tc Most mss (A C W Θ 0250 Ë^1,13 Ï latt) have Ποντίῳ (Pontiw, “Pontius”) before Πιλάτῳ (Pilatw, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). The shorter reading, supported by א B L 0281 33 pc co, is thus strongly preferred.

[27:2]  ²⁰ sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.

[27:17]  ²¹ tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.

[27:17]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:17]  sn See the note on Christ in 1:16.

[27:18]  ²³ sn This is a parenthetical note by the author.

[27:19]  ²⁴ tn Here δέ (de) has not been translated.

[27:19]  ²⁵ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ²⁶ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ²⁷ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ²⁸ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ²⁹ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:21]  ³⁰ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[27:22]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ³² tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.

[27:24]  ³³ tn Here δέ (de) has not been translated.

[27:24]  ³⁴ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ³⁵ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[15:11]  ³⁶ tn Grk “to have him release for them.”

[23:16]  ³⁷ tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.

[23:17]  ³⁸ tc Many of the best mss, as well as some others (Ì⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ Ë^1,13 Ï lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[23:18]  ³⁹ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ⁴⁰ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ⁴¹ tn Grk “who” (a continuation of the previous sentence).

[23:19]  ⁴² sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ⁴³ sn This is a parenthetical note by the author.

[23:20]  ⁴⁴ sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.

[23:21]  ⁴⁵ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ⁴⁶ tn This double present imperative is emphatic.

[23:21]  sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[23:22]  ⁴⁷ tn Grk “no cause of death I found in him.”

[23:22]  ⁴⁸ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁴⁹ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ⁵⁰ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[18:40]  ⁵¹ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ⁵² tn Grk “this one.”

[18:40]  ⁵³ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ⁵⁴ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ⁵⁵ sn This is a parenthetical note by the author.

[19:15]  ⁵⁶ tn Grk “Then these.”

[19:15]  ⁵⁷ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ⁵⁸ sn See the note on Crucify in 19:6.

[19:15]  ⁵⁹ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.