Acts 3:13-14

3:13 The God of Abraham, Isaac, and Jacob, ¹  the God of our forefathers, ²  has glorified ³  his servant ⁴  Jesus, whom you handed over and rejected ⁵  in the presence of Pilate after he had decided ⁶  to release him. 3:14 But you rejected ⁷  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Matthew 27:19

27:19 As ⁸  he was sitting on the judgment seat, ⁹  his wife sent a message ¹⁰  to him: ¹¹  “Have nothing to do with that innocent man; ¹²  I have suffered greatly as a result of a dream ¹³  about him today.”

Matthew 27:22-25

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ¹⁴  They all said, “Crucify him!” ¹⁵  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 ¹⁶  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!” ¹⁷  27:25 In ¹⁸  reply all the people said, “Let his blood be on us and on our children!”

Mark 15:13-15

15:13 They shouted back, “Crucify ¹⁹  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, ²⁰  after he had Jesus flogged, ²¹  he handed him over ²²  to be crucified.

Luke 23:4-5

23:4 Then ²³  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ²⁴  against this man.” 23:5 But they persisted ²⁵  in saying, “He incites ²⁶  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ²⁷ 

Luke 23:14-16

23:14 and said to them, “You brought me this man as one who was misleading ²⁸  the people. When I examined him before you, I ²⁹  did not find this man guilty ³⁰  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ³¹  deserving death. ³²  23:16 I will therefore have him flogged ³³  and release him.”

Luke 23:21-25

23:21 But they kept on shouting, ³⁴  “Crucify, crucify ³⁵  him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ³⁶  of no crime deserving death. ³⁷  I will therefore flog ³⁸  him and release him.” 23:23 But they were insistent, ³⁹  demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So ⁴⁰  Pilate ⁴¹  decided ⁴²  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 ⁴³  to their will. ⁴⁴ 

John 18:38

18:38 Pilate asked, ⁴⁵  “What is truth?” ⁴⁶ 

When he had said this he went back outside to the Jewish leaders ⁴⁷  and announced, ⁴⁸  “I find no basis for an accusation ⁴⁹  against him.

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁵⁰  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁵¹  against him.”

John 19:12-16

19:12 From this point on, Pilate tried ⁵²  to release him. But the Jewish leaders ⁵³  shouted out, ⁵⁴  “If you release this man, ⁵⁵  you are no friend of Caesar! ⁵⁶  Everyone who claims to be a king ⁵⁷  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁵⁸  in the place called “The Stone Pavement” ⁵⁹  (Gabbatha in ⁶⁰  Aramaic). ⁶¹  19:14 (Now it was the day of preparation ⁶²  for the Passover, about noon. ⁶³ ) ⁶⁴  Pilate ⁶⁵  said to the Jewish leaders, ⁶⁶  “Look, here is your king!”

19:15 Then they ⁶⁷  shouted out, “Away with him! Away with him! ⁶⁸  Crucify ⁶⁹  him!” Pilate asked, ⁷⁰  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate ⁷¹  handed him over ⁷²  to them to be crucified.

The Crucifixion

So they took Jesus,

[3:13]  ¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ² tn Or “ancestors”; Grk “fathers.”

[3:13]  ³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁵ tn Or “denied,” “disowned.”

[3:13]  ⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ⁷ tn Or “denied,” “disowned.”

[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.

[27:22]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  ¹⁵ 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]  ¹⁶ tn Here δέ (de) has not been translated.

[27:24]  ¹⁷ 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]  ¹⁸ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.

[15:13]  ¹⁹ 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]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ²¹ 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]  ²² tn Or “delivered him up.”

[23:4]  ²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ²⁴ tn Grk “find no cause.”

[23:5]  ²⁵ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ²⁶ 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]  ²⁷ tn Grk “beginning from Galilee until here.”

[23:14]  ²⁸ tn This term also appears in v. 2.

[23:14]  ²⁹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³⁰ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ³¹ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ³² 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]  ³³ 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.

[23:21]  ³⁴ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:21]  ³⁵ tn This double present imperative is emphatic.

[23:22]  ³⁶ tn Grk “no cause of death I found in him.”

[23:22]  ³⁷ 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]  ³⁸ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:23]  ³⁹ tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.

[23:24]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “delivered up.”

[23:25]  ⁴⁴ 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.

[18:38]  ⁴⁵ tn Grk “Pilate said.”

[18:38]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “said to them.”

[18:38]  ⁴⁹ tn Grk “find no cause.”

[19:4]  ⁵⁰ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁵¹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:12]  ⁵² tn Grk “sought.”

[19:12]  ⁵³ 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]  ⁵⁴ tn Grk “shouted out, saying.”

[19:12]  ⁵⁵ tn Grk “this one.”

[19:12]  ⁵⁶ 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 (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁵⁷ tn Grk “who makes himself out to be a king.”

[19:13]  ⁵⁸ tn Or “the judge’s seat.”

[19:13]  ⁵⁹ 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 a.d. 135, however.

[19:13]  ⁶⁰ tn Grk “in Hebrew.”

[19:13]  ⁶¹ sn This is a parenthetical note by the author.

[19:14]  ⁶² 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]  ⁶³ tn Grk “about the sixth hour.”

[19:14]  ⁶⁴ sn This is a parenthetical note by the author.

[19:14]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Grk “Then these.”

[19:15]  ⁶⁸ 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]  ⁶⁹ sn See the note on Crucify in 19:6.

[19:15]  ⁷⁰ 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]  ⁷¹ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ⁷² tn Or “delivered him over.”