Boks TemuanMatthew 27:1-2
Konteks27:1 When 1 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 2 tied him up, led him away, and handed him over to Pilate 3 the governor. 4
Matthew 27:11-26
Konteks27:11 Then 5 Jesus stood before the governor, and the governor asked him, 6 “Are you the king 7 of the Jews?” Jesus 8 said, “You say so.” 9 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 10 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 11 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 12 Barabbas or Jesus who is called the Christ?” 13 27:18 (For he knew that they had handed him over because of envy.) 14 27:19 As 15 he was sitting on the judgment seat, 16 his wife sent a message 17 to him: 18 “Have nothing to do with that innocent man; 19 I have suffered greatly as a result of a dream 20 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 21 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?” 22 They all said, “Crucify him!” 23 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 24 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!” 25 27:25 In 26 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, 27 he handed him over 28 to be crucified. 29
Luke 23:1-5
Konteks23:1 Then 30 the whole group of them rose up and brought Jesus 31 before Pilate. 32 23:2 They 33 began to accuse 34 him, saying, “We found this man subverting 35 our nation, forbidding 36 us to pay the tribute tax 37 to Caesar 38 and claiming that he himself is Christ, 39 a king.” 23:3 So 40 Pilate asked Jesus, 41 “Are you the king 42 of the Jews?” He replied, “You say so.” 43 23:4 Then 44 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 45 against this man.” 23:5 But they persisted 46 in saying, “He incites 47 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 48
Luke 23:13-25
Konteks23:13 Then 49 Pilate called together the chief priests, the 50 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 51 the people. When I examined him before you, I 52 did not find this man guilty 53 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 54 deserving death. 55 23:16 I will therefore have him flogged 56 and release him.”
23:17 [[EMPTY]] 5723:18 But they all shouted out together, 58 “Take this man 59 away! Release Barabbas for us!” 23:19 (This 60 was a man who had been thrown into prison for an insurrection 61 started in the city, and for murder.) 62 23:20 Pilate addressed them once again because he wanted 63 to release Jesus. 23:21 But they kept on shouting, 64 “Crucify, crucify 65 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 66 of no crime deserving death. 67 I will therefore flog 68 him and release him.” 23:23 But they were insistent, 69 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 70 Pilate 71 decided 72 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 73 to their will. 74
John 18:28--19:16
Konteks18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 75 (Now it was very early morning.) 76 They 77 did not go into the governor’s residence 78 so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation 79 do you bring against this man?” 80 18:30 They replied, 81 “If this man 82 were not a criminal, 83 we would not have handed him over to you.” 84
18:31 Pilate told them, 85 “Take him yourselves and pass judgment on him 86 according to your own law!” 87 The Jewish leaders 88 replied, 89 “We cannot legally put anyone to death.” 90 18:32 (This happened 91 to fulfill the word Jesus had spoken when he indicated 92 what kind of death he was going to die. 93 )
18:33 So Pilate went back into the governor’s residence, 94 summoned Jesus, and asked him, “Are you the king of the Jews?” 95 18:34 Jesus replied, 96 “Are you saying this on your own initiative, 97 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 98 Your own people 99 and your chief priests handed you over 100 to me. What have you done?”
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 101 handed over 102 to the Jewish authorities. 103 But as it is, 104 my kingdom is not from here.” 18:37 Then Pilate said, 105 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 106 my voice.” 18:38 Pilate asked, 107 “What is truth?” 108
When he had said this he went back outside to the Jewish leaders 109 and announced, 110 “I find no basis for an accusation 111 against him. 18:39 But it is your custom that I release one prisoner 112 for you at the Passover. 113 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 114 “Not this man, 115 but Barabbas!” 116 (Now Barabbas was a revolutionary. 117 ) 118
19:1 Then Pilate took Jesus and had him flogged severely. 119 19:2 The soldiers 120 braided 121 a crown of thorns 122 and put it on his head, and they clothed him in a purple robe. 123 19:3 They 124 came up to him again and again 125 and said, “Hail, king of the Jews!” 126 And they struck him repeatedly 127 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 128 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 129 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 130 Pilate 131 said to them, “Look, here is the man!” 132 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 133 him! Crucify him!” 134 Pilate said, 135 “You take him and crucify him! 136 Certainly 137 I find no reason for an accusation 138 against him!” 19:7 The Jewish leaders 139 replied, 140 “We have a law, 141 and according to our law he ought to die, because he claimed to be the Son of God!” 142
19:8 When Pilate heard what they said, 143 he was more afraid than ever, 144 19:9 and he went back into the governor’s residence 145 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 146 “Do you refuse to speak to me? Don’t you know I have the authority 147 to release you, and to crucify you?” 148 19:11 Jesus replied, “You would have no authority 149 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 150 is guilty of greater sin.” 151
19:12 From this point on, Pilate tried 152 to release him. But the Jewish leaders 153 shouted out, 154 “If you release this man, 155 you are no friend of Caesar! 156 Everyone who claims to be a king 157 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 158 in the place called “The Stone Pavement” 159 (Gabbatha in 160 Aramaic). 161 19:14 (Now it was the day of preparation 162 for the Passover, about noon. 163 ) 164 Pilate 165 said to the Jewish leaders, 166 “Look, here is your king!”
19:15 Then they 167 shouted out, “Away with him! Away with him! 168 Crucify 169 him!” Pilate asked, 170 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 171 handed him over 172 to them to be crucified.
So they took Jesus,
[27:1] 1 tn Here δέ (de) has not been translated.
[27:2] 2 tn Here καί (kai) has not been translated.
[27:2] 3 tc Most
[27:2] 4 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.
[27:11] 3 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 4 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 5 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 6 tn Here δέ (de) has not been translated.
[27:11] 7 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 4 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] 5 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] 6 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] 7 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 7 sn This is a parenthetical note by the author.
[27:19] 8 tn Here δέ (de) has not been translated.
[27:19] 9 tn Or “the judge’s seat.”
[27:19] 10 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] 11 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 12 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 13 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] 9 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] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 11 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.”
[27:24] 11 tn Here δέ (de) has not been translated.
[27:24] 12 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] 12 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 13 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] 14 tn Or “delivered him up.”
[27:26] 15 sn See the note on crucified in 20:19.
[23:1] 14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 15 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 16 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 15 tn Here δέ (de) has not been translated.
[23:2] 16 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 17 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] 18 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 19 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 20 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 21 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:3] 16 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 18 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 19 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 18 tn Grk “find no cause.”
[23:5] 18 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 19 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 20 tn Grk “beginning from Galilee until here.”
[23:13] 19 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 20 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] 20 tn This term also appears in v. 2.
[23:14] 21 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 22 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 21 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 22 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] 22 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] 23 tc Many of the best
[23:18] 24 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 25 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 25 tn Grk “who” (a continuation of the previous sentence).
[23:19] 26 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 27 sn This is a parenthetical note by the author.
[23:20] 26 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] 27 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 28 tn This double present imperative is emphatic.
[23:22] 28 tn Grk “no cause of death I found in him.”
[23:22] 29 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] 30 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 29 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 30 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 31 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] 32 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] 31 tn Or “delivered up.”
[23:25] 32 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.
[18:28] 32 tn Grk “to the praetorium.”
[18:28] 33 sn This is a parenthetical note by the author.
[18:28] 34 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 35 tn Grk “into the praetorium.”
[18:29] 34 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
[18:30] 34 tn Grk “They answered and said to him.”
[18:30] 36 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 37 tn Or “would not have delivered him over.”
[18:31] 35 tn Grk “Then Pilate said to them.”
[18:31] 36 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 37 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 38 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
[18:31] 39 tn Grk “said to him.”
[18:31] 40 tn Grk “It is not permitted to us to kill anyone.”
[18:32] 36 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 37 tn Or “making clear.”
[18:32] 38 sn A reference to John 12:32.
[18:33] 37 tn Grk “into the praetorium.”
[18:33] 38 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
[18:34] 38 tn Grk “Jesus answered.”
[18:34] 39 tn Grk “saying this from yourself.”
[18:35] 39 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
[18:35] 40 tn Or “your own nation.”
[18:35] 41 tn Or “delivered you over.”
[18:36] 40 tn Grk “so that I may not be.”
[18:36] 41 tn Or “delivered over.”
[18:36] 42 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
[18:37] 41 tn Grk “said to him.”
[18:37] 42 tn Or “obeys”; Grk “hears.”
[18:38] 42 tn Grk “Pilate said.”
[18:38] 43 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 44 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
[18:38] 45 tn Grk “said to them.”
[18:38] 46 tn Grk “find no cause.”
[18:39] 43 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 44 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] 44 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] 46 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] 47 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] 48 sn This is a parenthetical note by the author.
[19:1] 45 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
[19:2] 46 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:2] 48 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
[19:2] 49 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
[19:3] 47 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:3] 48 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
[19:3] 49 tn Or “Long live the King of the Jews!”
[19:3] 50 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
[19:4] 48 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 49 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:5] 49 sn See the note on the purple robe in 19:2.
[19:5] 50 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 51 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
[19:6] 50 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 statesman and orator Cicero (106-43
[19:6] 51 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 52 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 53 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
[19:6] 54 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 55 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 51 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
[19:7] 52 tn Grk “answered him.”
[19:7] 53 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 54 tn Grk “because he made himself out to be the Son of God.”
[19:8] 52 tn Grk “heard this word.”
[19:8] 53 tn Grk “became more afraid.”
[19:9] 53 tn Grk “into the praetorium.”
[19:10] 54 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 56 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:11] 56 tn Or “who delivered me over to you.”
[19:11] 57 tn Grk “has the greater sin” (an idiom).
[19:12] 57 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:12] 58 tn Grk “shouted out, saying.”
[19:12] 60 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
[19:12] 61 tn Grk “who makes himself out to be a king.”
[19:13] 57 tn Or “the judge’s seat.”
[19:13] 58 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
[19:13] 59 tn Grk “in Hebrew.”
[19:13] 60 sn This is a parenthetical note by the author.
[19:14] 58 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
[19:14] 59 tn Grk “about the sixth hour.”
[19:14] 60 sn This is a parenthetical note by the author.
[19:14] 61 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:14] 62 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:15] 59 tn Grk “Then these.”
[19:15] 60 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] 61 sn See the note on Crucify in 19:6.
[19:15] 62 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[19:16] 60 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
