Matthew 14:8-9

14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, ¹  because of his oath and the dinner guests he commanded it to be given.

Matthew 27:19

27:19 As ²  he was sitting on the judgment seat, ³  his wife sent a message ⁴  to him: ⁵  “Have nothing to do with that innocent man; ⁶  I have suffered greatly as a result of a dream ⁷  about him today.”

Mark 15:15

15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, ⁸  after he had Jesus flogged, ⁹  he handed him over ¹⁰  to be crucified.

John 19:12

19:12 From this point on, Pilate tried ¹¹  to release him. But the Jewish leaders ¹²  shouted out, ¹³  “If you release this man, ¹⁴  you are no friend of Caesar! ¹⁵  Everyone who claims to be a king ¹⁶  opposes Caesar!”

[14:9]  ¹ tn Grk “and being grieved, the king commanded.”

[27:19]  ² tn Here δέ (de) has not been translated.

[27:19]  ³ tn Or “the judge’s seat.”

[27:19]  ⁴ 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]  ⁵ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁶ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁷ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[15:15]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:15]  ⁹ 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]  ¹⁰ tn Or “delivered him up.”

[19:12]  ¹¹ tn Grk “sought.”

[19:12]  ¹² 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]  ¹³ tn Grk “shouted out, saying.”

[19:12]  ¹⁴ tn Grk “this one.”

[19:12]  ¹⁵ 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]  ¹⁶ tn Grk “who makes himself out to be a king.”