Luke 23:24

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

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 ⁴  Pilate called together the chief priests, the ⁵  rulers, and the people,

Luke 23:20

23:20 Pilate addressed them once again because he wanted ⁶  to release Jesus.

Luke 23:4

23:4 Then ⁷  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ⁸  against this man.”

Luke 13:1

A Call to Repent

13:1 Now ⁹  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁰ 

Luke 23:3

23:3 So ¹¹  Pilate asked Jesus, ¹²  “Are you the king ¹³  of the Jews?” He replied, “You say so.” ¹⁴ 

Luke 23:12

23:12 That very day Herod and Pilate became friends with each other, ¹⁵  for prior to this they had been enemies. ¹⁶ 

[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.

[23:13]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ⁵ 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]  ⁷ 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.

[23:4]  ¹⁰ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹¹ tn Grk “find no cause.”

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

[13:1]  ¹⁴ 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]  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.

[23:12]  ¹⁹ 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]  ²⁰ tn Grk “at enmity with each other.”