Matthew 27:16-23

27:16 At that time they had in custody a notorious prisoner named Jesus ¹  Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus ²  Barabbas or Jesus who is called the Christ?” ³  27:18 (For he knew that they had handed him over because of envy.) ⁴  27:19 As ⁵  he was sitting on the judgment seat, ⁶  his wife sent a message ⁷  to him: ⁸  “Have nothing to do with that innocent man; ⁹  I have suffered greatly as a result of a dream ¹⁰  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 ¹¹  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?” ¹²  They all said, “Crucify him!” ¹³  27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

[27:16]  ¹ 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 sy^s), 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]  ² tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë¹ 700* pc sy^s Or^mss (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]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:18]  ⁴ sn This is a parenthetical note by the author.

[27:19]  ⁵ tn Here δέ (de) has not been translated.

[27:19]  ⁶ tn Or “the judge’s seat.”

[27:19]  ⁷ 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]  ⁸ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁹ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  ¹³ 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.”