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!”
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.
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!”
1 tn Or “you killed.”
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.
3 tn Grk “Whom God raised up.”
4 tn Or “having freed.”
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.
6 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
5 tn Or “ancestors”; Grk “fathers.”
6 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.
7 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.
8 tn Grk “this one.”
9 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
10 tn The participle κρίναντες (krinante") is instrumental here.
11 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.
9 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.
10 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
11 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
12 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
11 tn Here καί (kai) has not been translated.
12 tc Most
13 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.
13 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.
14 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
15 sn This is a parenthetical note by the author.
17 tn Here δέ (de) has not been translated.
18 tn Or “the judge’s seat.”
19 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.
20 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
21 tn The Greek particle γάρ (gar, “for”) has not been translated here.
22 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
19 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.
21 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
22 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.”
23 tn Here δέ (de) has not been translated.
24 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.
25 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
27 tn Grk “to have him release for them.”
29 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.
31 tc Many of the best
33 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
34 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
35 tn Grk “who” (a continuation of the previous sentence).
36 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
37 sn This is a parenthetical note by the author.
37 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.
39 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
40 tn This double present imperative is emphatic.
41 tn Grk “no cause of death I found in him.”
42 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
43 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
43 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
45 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.
46 tn Grk “this one.”
47 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.
48 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.
49 sn This is a parenthetical note by the author.
47 tn Grk “Then these.”
48 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
49 sn See the note on Crucify in 19:6.
50 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.