Lukas 23:13-25
Konteks23:13 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]] 923:18 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
Matius 27:15-26
Konteks27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 27 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 28 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 29 Barabbas or Jesus who is called the Christ?” 30 27:18 (For he knew that they had handed him over because of envy.) 31 27:19 As 32 he was sitting on the judgment seat, 33 his wife sent a message 34 to him: 35 “Have nothing to do with that innocent man; 36 I have suffered greatly as a result of a dream 37 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 38 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?” 39 They all said, “Crucify him!” 40 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 41 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!” 42 27:25 In 43 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 44 he handed him over 45 to be crucified. 46
Markus 15:6-15
Konteks15:6 During the feast it was customary to release one prisoner to the people, 47 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 48 15:9 So Pilate asked them, 49 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 50 15:11 But the chief priests stirred up the crowd to have him release 51 Barabbas instead. 15:12 So Pilate spoke to them again, 52 “Then what do you want me to do 53 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 54 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 55 after he had Jesus flogged, 56 he handed him over 57 to be crucified.
Yohanes 18:39-40
Konteks18:39 But it is your custom that I release one prisoner 58 for you at the Passover. 59 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 60 “Not this man, 61 but Barabbas!” 62 (Now Barabbas was a revolutionary. 63 ) 64
[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
[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.
[27:15] 27 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 28 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 29 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (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] 30 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] 31 sn This is a parenthetical note by the author.
[27:19] 32 tn Here δέ (de) has not been translated.
[27:19] 33 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] 34 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] 35 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 36 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 37 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] 38 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] 39 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] 40 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] 41 tn Here δέ (de) has not been translated.
[27:24] 42 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] 43 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 44 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
[27:26] 45 tn Or “delivered him up.”
[27:26] 46 sn See the note on crucified in 20:19.
[15:6] 47 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:6] sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
[15:8] 48 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 49 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 50 sn This is a parenthetical note by the author.
[15:11] 51 tn Grk “to have him release for them.”
[15:12] 52 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 53 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 54 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.
[15:15] 55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 56 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[15:15] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
[15:15] 57 tn Or “delivered him up.”
[18:39] 58 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 59 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
[18:40] 60 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] 62 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] 63 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.
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