Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options
Close NET

Luke 23:1-25
New English Translation

Jesus Brought Before Pilate

23 Then[a] the whole group of them rose up and brought Jesus[b] before Pilate.[c] 2 They[d] began to accuse[e] him, saying, “We found this man subverting[f] our nation, forbidding[g] us to pay the tribute tax[h] to Caesar[i] and claiming that he himself is Christ,[j] a king.” 3 So[k] Pilate asked Jesus,[l] “Are you the king[m] of the Jews?” He replied, “You say so.”[n] 4 Then[o] Pilate said to the chief priests and the crowds, “I find no basis for an accusation[p] against this man.” 5 But they persisted[q] in saying, “He incites[r] the people by teaching throughout all Judea. It started in Galilee and ended up here!”[s]

Jesus Brought Before Herod

6 Now when Pilate heard this, he asked whether the man was a Galilean. 7 When[t] he learned that he was from Herod’s jurisdiction,[u] he sent him over to Herod,[v] who also happened to be in Jerusalem[w] at that time. 8 When[x] Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform[y] some miraculous sign.[z] 9 So[aa] Herod[ab] questioned him at considerable length; Jesus[ac] gave him no answer. 10 The chief priests and the experts in the law[ad] were there, vehemently accusing him.[ae] 11 Even Herod with his soldiers treated him with contempt and mocked him. Then,[af] dressing him in elegant clothes,[ag] Herod[ah] sent him back to Pilate. 12 That very day Herod and Pilate became friends with each other,[ai] for prior to this they had been enemies.[aj]

Jesus Brought Before the Crowd

13 Then[ak] Pilate called together the chief priests, the[al] leaders, and the people, 14 and said to them, “You brought me this man as one who was misleading[am] the people. When I examined him before you, I[an] did not find this man guilty[ao] of anything you accused him of doing. 15 Neither did Herod, for he sent him back to us. Look, he has done nothing[ap] deserving death.[aq] 16 I will therefore have him flogged[ar] and release him.”[as]

18 But they all shouted out together,[at] “Take this man[au] away! Release Barabbas for us!” 19 (This[av] was a man who had been thrown into prison for an insurrection[aw] started in the city, and for murder.)[ax] 20 Pilate addressed them once again because he wanted[ay] to release Jesus. 21 But they kept on shouting,[az] “Crucify, crucify[ba] him!” 22 A third time he said to them, “Why? What wrong has he done? I have found him guilty[bb] of no crime deserving death.[bc] I will therefore flog[bd] him and release him.” 23 But they were insistent,[be] demanding with loud shouts that he be crucified. And their shouts prevailed. 24 So[bf] Pilate[bg] decided[bh] that their demand should be granted. 25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over[bi] to their will.[bj]

Read full chapter

Footnotes

  1. Luke 23:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Luke 23:1 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  3. Luke 23:1 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
  4. Luke 23:2 tn Here δέ (de) has not been translated.
  5. Luke 23:2 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie—20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
  6. Luke 23:2 tn On the use of the term διαστρέφω (diastrephō) here, see L&N 31.71 and 88.264.sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
  7. Luke 23:2 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
  8. Luke 23:2 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence—‘tribute tax.’”
  9. Luke 23:2 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  10. Luke 23:2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  11. Luke 23:3 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
  12. Luke 23:3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  13. Luke 23:3 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.
  14. Luke 23:3 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
  15. Luke 23:4 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  16. Luke 23:4 tn Grk “find no cause.” sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
  17. Luke 23:5 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
  18. Luke 23:5 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
  19. Luke 23:5 tn Grk “beginning from Galilee until here.”
  20. Luke 23:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  21. Luke 23:7 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
  22. Luke 23:7 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
  23. Luke 23:7 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
  24. Luke 23:8 tn Here δέ (de) has not been translated.
  25. Luke 23:8 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
  26. Luke 23:8 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
  27. Luke 23:9 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
  28. Luke 23:9 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
  29. Luke 23:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  30. Luke 23:10 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
  31. Luke 23:10 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
  32. Luke 23:11 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
  33. Luke 23:11 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
  34. Luke 23:11 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
  35. Luke 23:12 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).
  36. Luke 23:12 tn Grk “at enmity with each other.”
  37. Luke 23:13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  38. Luke 23:13 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.
  39. Luke 23:14 tn This term also appears in v. 2.
  40. Luke 23:14 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
  41. Luke 23:14 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
  42. Luke 23:15 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
  43. Luke 23:15 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
  44. Luke 23:16 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
  45. Luke 23:16 tc Many of the best mss, as well as some others (P75 A B K L T 070 1241 sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ ƒ1,13 M lat. The verse appears to be an explanatory gloss taken from Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  46. Luke 23:18 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
  47. Luke 23:18 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
  48. Luke 23:19 tn Grk “who” (a continuation of the previous sentence).
  49. Luke 23:19 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
  50. Luke 23:19 sn This is a parenthetical note by the author.
  51. Luke 23:20 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.
  52. Luke 23:21 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
  53. Luke 23:21 tn This double present imperative is emphatic.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.
  54. Luke 23:22 tn Grk “no cause of death I found in him.”
  55. Luke 23:22 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
  56. Luke 23:22 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
  57. Luke 23:23 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
  58. Luke 23:24 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
  59. Luke 23:24 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.
  60. Luke 23:24 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.
  61. Luke 23:25 tn Or “delivered up.”
  62. Luke 23:25 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
Listen to Luke 23:1-25, John 18:28-40, John 19:1-16
Close NIV

Luke 23:1-25
New International Version

23 Then the whole assembly rose and led him off to Pilate.(A) 2 And they began to accuse him, saying, “We have found this man subverting our nation.(B) He opposes payment of taxes to Caesar(C) and claims to be Messiah, a king.”(D)

3 So Pilate asked Jesus, “Are you the king of the Jews?”

“You have said so,” Jesus replied.

4 Then Pilate announced to the chief priests and the crowd, “I find no basis for a charge against this man.”(E)

5 But they insisted, “He stirs up the people all over Judea by his teaching. He started in Galilee(F) and has come all the way here.”

6 On hearing this, Pilate asked if the man was a Galilean.(G) 7 When he learned that Jesus was under Herod’s jurisdiction, he sent him to Herod,(H) who was also in Jerusalem at that time.

8 When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him.(I) From what he had heard about him, he hoped to see him perform a sign of some sort. 9 He plied him with many questions, but Jesus gave him no answer.(J) 10 The chief priests and the teachers of the law were standing there, vehemently accusing him. 11 Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe,(K) they sent him back to Pilate. 12 That day Herod and Pilate became friends(L)—before this they had been enemies.

13 Pilate called together the chief priests, the rulers and the people, 14 and said to them, “You brought me this man as one who was inciting the people to rebellion. I have examined him in your presence and have found no basis for your charges against him.(M) 15 Neither has Herod, for he sent him back to us; as you can see, he has done nothing to deserve death. 16 Therefore, I will punish him(N) and then release him.” [17] [a]

18 But the whole crowd shouted, “Away with this man! Release Barabbas to us!”(O) 19 (Barabbas had been thrown into prison for an insurrection in the city, and for murder.)

20 Wanting to release Jesus, Pilate appealed to them again. 21 But they kept shouting, “Crucify him! Crucify him!”

22 For the third time he spoke to them: “Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him.”(P)

23 But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed. 24 So Pilate decided to grant their demand. 25 He released the man who had been thrown into prison for insurrection and murder, the one they asked for, and surrendered Jesus to their will.

Read full chapter

Footnotes

  1. Luke 23:17 Some manuscripts include here words similar to Matt. 27:15 and Mark 15:6.
Next
Luke 22
Luke 24
Next
Previous Next
Close NET

John 18:28-40
New English Translation

Jesus Brought Before Pilate

28 Then they brought Jesus from Caiaphas to the Roman governor’s residence.[a] (Now it was very early morning.)[b] They[c] did not go into the governor’s residence[d] so they would not be ceremonially defiled, but could eat the Passover meal. 29 So Pilate came outside to them and said, “What accusation[e] do you bring against this man?”[f] 30 They replied,[g] “If this man[h] were not a criminal,[i] we would not have handed him over to you.”[j]

31 Pilate told them,[k] “Take him yourselves and pass judgment on him[l] according to your own law!”[m] The Jewish leaders[n] replied,[o] “We cannot legally put anyone to death.”[p] 32 (This happened[q] to fulfill the word Jesus had spoken when he indicated[r] what kind of death he was going to die.[s])

Pilate Questions Jesus

33 So Pilate went back into the governor’s residence,[t] summoned Jesus, and asked him, “Are you the king of the Jews?”[u] 34 Jesus replied,[v] “Are you saying this on your own initiative,[w] or have others told you about me?” 35 Pilate answered, “I am not a Jew, am I?[x] Your own people[y] and your chief priests handed you over[z] to me. What have you done?”

36 Jesus replied, “My kingdom[aa] is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being[ab] handed over[ac] to the Jewish authorities.[ad] But as it is,[ae] my kingdom is not from here.” 37 Then Pilate said,[af] “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to[ag] my voice.” 38 Pilate asked,[ah] “What is truth?”[ai]

When he had said this he went back outside to the Jewish leaders[aj] and announced,[ak] “I find no basis for an accusation[al] against him. 39 But it is your custom that I release one prisoner[am] for you at the Passover.[an] So do you want me to release for you the king of the Jews?” 40 Then they shouted back,[ao] “Not this man,[ap] but Barabbas!”[aq] (Now Barabbas was a revolutionary.[ar])[as]

Read full chapter

Footnotes

  1. John 18:28 tn Grk “to the praetorium.”sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
  2. John 18:28 sn This is a parenthetical note by the author.
  3. John 18:28 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  4. John 18:28 tn Grk “into the praetorium.”
  5. John 18:29 tn Or “charge.”
  6. John 18:29 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
  7. John 18:30 tn Grk “They answered and said to him.”
  8. John 18:30 tn Grk “this one.”
  9. John 18:30 tn Or “an evildoer”; Grk “one doing evil.”
  10. John 18:30 tn Or “would not have delivered him over.”
  11. John 18:31 tn Grk “Then Pilate said to them.”
  12. John 18:31 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
  13. John 18:31 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
  14. John 18:31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
  15. John 18:31 tn Grk “said to him.”
  16. John 18:31 tn Grk “It is not permitted to us to kill anyone.”sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.
  17. John 18:32 tn The words “This happened” are not in the Greek text but are implied.
  18. John 18:32 tn Or “making clear.”
  19. John 18:32 sn A reference to John 12:32.
  20. John 18:33 tn Grk “into the praetorium.”
  21. John 18:33 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
  22. John 18:34 tn Grk “Jesus answered.”
  23. John 18:34 tn Grk “saying this from yourself.”
  24. John 18:35 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
  25. John 18:35 tn Or “your own nation.”
  26. John 18:35 tn Or “delivered you over.”
  27. John 18:36 sn The kingdom (of God) is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself, as here where Jesus refers to My kingdom.
  28. John 18:36 tn Grk “so that I may not be.”
  29. John 18:36 tn Or “delivered over.”
  30. John 18:36 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
  31. John 18:36 tn Grk “now.”
  32. John 18:37 tn Grk “said to him.”
  33. John 18:37 tn Or “obeys”; Grk “hears.”
  34. John 18:38 tn Grk “Pilate said.”
  35. John 18:38 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
  36. John 18:38 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
  37. John 18:38 tn Grk “said to them.”
  38. John 18:38 tn Grk “find no cause.”
  39. John 18:39 tn The word “prisoner” is not in the Greek text but is implied.
  40. John 18:39 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
  41. John 18:40 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.
  42. John 18:40 tn Grk “this one.”
  43. John 18:40 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.
  44. John 18:40 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lēstēs) 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.
  45. John 18:40 sn This is a parenthetical note by the author.
Close NIV

John 18:28-40
New International Version

Jesus Before Pilate(A)

28 Then the Jewish leaders took Jesus from Caiaphas to the palace of the Roman governor.(B) By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace,(C) because they wanted to be able to eat the Passover.(D) 29 So Pilate came out to them and asked, “What charges are you bringing against this man?”

30 “If he were not a criminal,” they replied, “we would not have handed him over to you.”

31 Pilate said, “Take him yourselves and judge him by your own law.”

“But we have no right to execute anyone,” they objected. 32 This took place to fulfill what Jesus had said about the kind of death he was going to die.(E)

33 Pilate then went back inside the palace,(F) summoned Jesus and asked him, “Are you the king of the Jews?”(G)

34 “Is that your own idea,” Jesus asked, “or did others talk to you about me?”

35 “Am I a Jew?” Pilate replied. “Your own people and chief priests handed you over to me. What is it you have done?”

36 Jesus said, “My kingdom(H) is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders.(I) But now my kingdom is from another place.”(J)

37 “You are a king, then!” said Pilate.

Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth.(K) Everyone on the side of truth listens to me.”(L)

38 “What is truth?” retorted Pilate. With this he went out again to the Jews gathered there and said, “I find no basis for a charge against him.(M) 39 But it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release ‘the king of the Jews’?”

40 They shouted back, “No, not him! Give us Barabbas!” Now Barabbas had taken part in an uprising.(N)

Read full chapter
Next
John 17
John 19
Next
Previous Next
Close NET

John 19:1-16
New English Translation

Pilate Tries to Release Jesus

19 Then Pilate took Jesus and had him flogged severely.[a] 2 The soldiers[b] braided[c] a crown of thorns[d] and put it on his head, and they clothed him in a purple robe.[e] 3 They[f] came up to him again and again[g] and said, “Hail, king of the Jews!”[h] And they struck him repeatedly[i] in the face.

4 Again Pilate went out and said to the Jewish leaders,[j] “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation[k] against him.” 5 So Jesus came outside, wearing the crown of thorns and the purple robe.[l] Pilate[m] said to them, “Look, here is the man!”[n] 6 When the chief priests and their officers saw him, they shouted out, “Crucify[o] him! Crucify him!”[p] Pilate said,[q] “You take him and crucify him![r] Certainly[s] I find no reason for an accusation[t] against him!” 7 The Jewish leaders[u] replied,[v] “We have a law,[w] and according to our law he ought to die, because he claimed to be the Son of God!”[x]

8 When Pilate heard what they said,[y] he was more afraid than ever,[z] 9 and he went back into the governor’s residence[aa] and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 10 So Pilate said,[ab] “Do you refuse to speak to me? Don’t you know I have the authority[ac] to release you, and to crucify you?”[ad] 11 Jesus replied, “You would have no authority[ae] over me at all, unless it was given to you from above. Therefore the one who handed me over to you[af] is guilty of greater sin.”[ag]

12 From this point on, Pilate tried[ah] to release him. But the Jewish leaders[ai] shouted out,[aj] “If you release this man,[ak] you are no friend of Caesar![al] Everyone who claims to be a king[am] opposes Caesar!” 13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat[an] in the place called “The Stone Pavement”[ao] (Gabbatha in[ap] Aramaic).[aq] 14 (Now it was the day of preparation[ar] for the Passover, about noon.[as])[at] Pilate[au] said to the Jewish leaders,[av] “Look, here is your king!”

15 Then they[aw] shouted out, “Away with him! Away with him![ax] Crucify[ay] him!” Pilate asked,[az] “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 16 Then Pilate[ba] handed him over[bb] to them to be crucified.

The Crucifixion

So they took Jesus,

Read full chapter

Footnotes

  1. John 19:1 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who beat me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigoō). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.
  2. John 19:2 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  3. John 19:2 tn Or “wove.”
  4. John 19:2 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
  5. John 19:2 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
  6. John 19:3 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  7. John 19:3 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (ērchonto).
  8. John 19:3 tn Or “Long live the King of the Jews!”sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
  9. John 19:3 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
  10. John 19:4 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
  11. John 19:4 tn Or “find no basis for an accusation”; Grk “find no cause.”
  12. John 19:5 sn See the note on the purple robe in 19:2.
  13. John 19:5 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
  14. John 19:5 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
  15. John 19:6 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 statesman and orator Cicero (106-43 b.c.) 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.
  16. John 19:6 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
  17. John 19:6 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
  18. John 19:6 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
  19. John 19:6 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
  20. John 19:6 tn Or “find no basis for an accusation”; Grk “find no cause.”
  21. John 19:7 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) 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).
  22. John 19:7 tn Grk “answered him.”
  23. John 19:7 sn This law is not the entire Pentateuch, but Lev 24:16.
  24. John 19:7 tn Grk “because he made himself out to be the Son of God.”
  25. John 19:8 tn Grk “heard this word.”
  26. John 19:8 tn Grk “became more afraid.”
  27. John 19:9 tn Grk “into the praetorium.”
  28. John 19:10 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
  29. John 19:10 tn Or “the power.”
  30. John 19:10 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.sn See the note on Crucify in 19:6.
  31. John 19:11 tn Or “power.”
  32. John 19:11 tn Or “who delivered me over to you.”sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
  33. John 19:11 tn Grk “has the greater sin” (an idiom).sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.
  34. John 19:12 tn Grk “sought.”
  35. John 19:12 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.
  36. John 19:12 tn Grk “shouted out, saying.”
  37. John 19:12 tn Grk “this one.”
  38. John 19:12 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.
  39. John 19:12 tn Grk “who makes himself out to be a king.”
  40. John 19:13 tn Or “the judge’s seat.”sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
  41. John 19:13 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.
  42. John 19:13 tn Grk “in Hebrew.”sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Lithostrōton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
  43. John 19:13 sn This is a parenthetical note by the author.
  44. John 19:14 sn The term day of preparation (παρασκευή, paraskeuē) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
  45. John 19:14 tn Grk “about the sixth hour.”sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
  46. John 19:14 sn This is a parenthetical note by the author.
  47. John 19:14 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  48. John 19:14 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.
  49. John 19:15 tn Grk “Then these.”
  50. John 19:15 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
  51. John 19:15 sn See the note on Crucify in 19:6.
  52. John 19:15 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
  53. John 19:16 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
  54. John 19:16 tn Or “delivered him over.”
Close NIV

John 19:1-16
New International Version

Jesus Sentenced to Be Crucified(A)

19 Then Pilate took Jesus and had him flogged.(B) 2 The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe 3 and went up to him again and again, saying, “Hail, king of the Jews!”(C) And they slapped him in the face.(D)

4 Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out(E) to you to let you know that I find no basis for a charge against him.”(F) 5 When Jesus came out wearing the crown of thorns and the purple robe,(G) Pilate said to them, “Here is the man!”

6 As soon as the chief priests and their officials saw him, they shouted, “Crucify! Crucify!”

But Pilate answered, “You take him and crucify him.(H) As for me, I find no basis for a charge against him.”(I)

7 The Jewish leaders insisted, “We have a law, and according to that law he must die,(J) because he claimed to be the Son of God.”(K)

8 When Pilate heard this, he was even more afraid, 9 and he went back inside the palace.(L) “Where do you come from?” he asked Jesus, but Jesus gave him no answer.(M) 10 “Do you refuse to speak to me?” Pilate said. “Don’t you realize I have power either to free you or to crucify you?”

11 Jesus answered, “You would have no power over me if it were not given to you from above.(N) Therefore the one who handed me over to you(O) is guilty of a greater sin.”

12 From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king(P) opposes Caesar.”

13 When Pilate heard this, he brought Jesus out and sat down on the judge’s seat(Q) at a place known as the Stone Pavement (which in Aramaic(R) is Gabbatha). 14 It was the day of Preparation(S) of the Passover; it was about noon.(T)

“Here is your king,”(U) Pilate said to the Jews.

15 But they shouted, “Take him away! Take him away! Crucify him!”

“Shall I crucify your king?” Pilate asked.

“We have no king but Caesar,” the chief priests answered.

16 Finally Pilate handed him over to them to be crucified.(V)

The Crucifixion of Jesus(W)

So the soldiers took charge of Jesus.

Read full chapter
Next
John 18
John 20
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.

July Summer Surge

More on the NIV