Luke 23:24

23:24 So ¹  Pilate ²  decided ³  that their demand should be granted.

Luke 23:1

Jesus Brought Before Pilate

23:1 Then ⁴  the whole group of them rose up and brought Jesus ⁵  before Pilate. ⁶ 

Luke 23:6

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean.

Luke 23:13

Jesus Brought Before the Crowd

23:13 Then ⁷  Pilate called together the chief priests, the ⁸  rulers, and the people,

Luke 23:20

23:20 Pilate addressed them once again because he wanted ⁹  to release Jesus.

Luke 23:52

23:52 He went to Pilate and asked for the body ¹⁰  of Jesus.

Luke 23:4

23:4 Then ¹¹  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹²  against this man.”

Luke 13:1

A Call to Repent

13:1 Now ¹³  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁴ 

Luke 23:3

23:3 So ¹⁵  Pilate asked Jesus, ¹⁶  “Are you the king ¹⁷  of the Jews?” He replied, “You say so.” ¹⁸ 

Luke 23:11-12

23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ¹⁹  dressing him in elegant clothes, ²⁰  Herod ²¹  sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, ²²  for prior to this they had been enemies. ²³ 

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ²⁴  when Pontius Pilate ²⁵  was governor of Judea, and Herod ²⁶  was tetrarch ²⁷  of Galilee, and his brother Philip ²⁸  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ²⁹  was tetrarch of Abilene,

[23:24]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ² 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]  ³ 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.

[23:1]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:1]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:1]  ⁶ 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.

[23:13]  ⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ⁸ 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.

[23:20]  ¹⁰ 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.

[23:52]  ¹³ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

[23:4]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹⁷ tn Grk “find no cause.”

[13:1]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁰ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[23:3]  ²² tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ²³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ²⁴ 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]  ²⁵ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:11]  ²⁵ tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.

[23:11]  ²⁶ sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.

[23:11]  ²⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[23:12]  ²⁸ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ²⁹ tn Grk “at enmity with each other.”

[3:1]  ³¹ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ³² sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ³³ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ³⁴ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ³⁵ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ³⁶ sn Nothing else is known about Lysanias tetrarch of Abilene.