Lukas 23:13-25

Jesus Brought Before the Crowd

23:13 Then ¹  Pilate called together the chief priests, the ²  rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading ³  the people. When I examined him before you, I ⁴  did not find this man guilty ⁵  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ⁶  deserving death. ⁷  23:16 I will therefore have him flogged ⁸  and release him.”

23:17 [[EMPTY]] ⁹ 

23:18 But they all shouted out together, ¹⁰  “Take this man ¹¹  away! Release Barabbas for us!” 23:19 (This ¹²  was a man who had been thrown into prison for an insurrection ¹³  started in the city, and for murder.) ¹⁴  23:20 Pilate addressed them once again because he wanted ¹⁵  to release Jesus. 23:21 But they kept on shouting, ¹⁶  “Crucify, crucify ¹⁷  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ¹⁸  of no crime deserving death. ¹⁹  I will therefore flog ²⁰  him and release him.” 23:23 But they were insistent, ²¹  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ²²  Pilate ²³  decided ²⁴  that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ²⁵  to their will. ²⁶ 

[23:13]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[23:14]  ³ tn This term also appears in v. 2.

[23:14]  ⁴ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ⁵ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ⁶ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ⁷ tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:16]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ¹¹ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[23:19]  ¹² tn Grk “who” (a continuation of the previous sentence).

[23:19]  ¹³ sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.

[23:19]  ¹⁴ sn This is a parenthetical note by the author.

[23:20]  ¹⁵ 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]  ¹⁶ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ¹⁷ 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]  ¹⁸ tn Grk “no cause of death I found in him.”

[23:22]  ¹⁹ 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]  ²⁰ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ²¹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ²³ sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.

[23:24]  ²⁴ tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.

[23:25]  ²⁵ tn Or “delivered up.”

[23:25]  ²⁶ sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.