Discovery BoxMatthew 27:2
Context27:2 They 1 tied him up, led him away, and handed him over to Pilate 2 the governor. 3
Matthew 27:17-25
Context27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 4 Barabbas or Jesus who is called the Christ?” 5 27:18 (For he knew that they had handed him over because of envy.) 6 27:19 As 7 he was sitting on the judgment seat, 8 his wife sent a message 9 to him: 10 “Have nothing to do with that innocent man; 11 I have suffered greatly as a result of a dream 12 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 13 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?” 14 They all said, “Crucify him!” 15 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
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!”
[27:2] 1 tn Here καί (kai) has not been translated.
[27:2] 2 tc Most
[27:2] 3 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.
[27:17] 4 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.
[27:17] 5 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 6 sn This is a parenthetical note by the author.
[27:19] 7 tn Here δέ (de) has not been translated.
[27:19] 8 tn Or “the judge’s seat.”
[27:19] 9 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] 10 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 11 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 12 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] 13 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] 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.
