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!”

Mark 15:7-14

15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. ¹⁴  15:9 So Pilate asked them, ¹⁵  “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) ¹⁶  15:11 But the chief priests stirred up the crowd to have him release ¹⁷  Barabbas instead. 15:12 So Pilate spoke to them again, ¹⁸  “Then what do you want me to do ¹⁹  with the one you call king of the Jews?” 15:13 They shouted back, “Crucify ²⁰  him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!”

John 18:40

18:40 Then they shouted back, ²¹  “Not this man, ²²  but Barabbas!” ²³  (Now Barabbas was a revolutionary. ²⁴ ) ²⁵ 

Acts 3:14

3:14 But you rejected ²⁶  the Holy and Righteous One and asked that a man who was a murderer be released to you.

[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.”

[15:8]  ¹⁴ tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”

[15:9]  ¹⁵ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:10]  ¹⁶ sn This is a parenthetical note by the author.

[15:11]  ¹⁷ tn Grk “to have him release for them.”

[15:12]  ¹⁸ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ¹⁹ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[15:13]  ²⁰ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[18:40]  ²¹ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ²² tn Grk “this one.”

[18:40]  ²³ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ²⁴ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ²⁵ sn This is a parenthetical note by the author.

[3:14]  ²⁶ tn Or “denied,” “disowned.”