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Matthew 27:1-10
New English Translation

Jesus Brought Before Pilate

27 When[a] it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 2 They[b] tied him up, led him away, and handed him over to Pilate[c] the governor.[d]

Judas’ Suicide

3 Now when[e] Judas, who had betrayed him, saw that Jesus[f] had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 5 So[g] Judas threw the silver coins into the temple and left. Then he went out and hanged himself. 6 The[h] chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” 7 After[i] consulting together they bought the Potter’s Field with it, as a burial place for foreigners. 8 For this reason that field has been called the “Field of Blood” to this day. 9 Then what was spoken by Jeremiah[j] the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel,[k] 10 and they gave them for the potter’s field, as the Lord commanded me.”[l]

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Footnotes

  1. Matthew 27:1 tn Here δέ (de) has not been translated.
  2. Matthew 27:2 tn Here καί (kai) has not been translated.
  3. Matthew 27:2 tc Most mss (A C W Γ Δ Θ 0250 ƒ1,13 565 579 700 1241 1424 M latt) have Ποντίῳ (Pontiō, “Pontius”) before Πιλάτῳ (Pilatō, “Pilate”), but there seems to be no reason for omitting the tribal name, either intentionally or unintentionally. Adding “Pontius,” however, is a natural expansion on the text, and is in keeping with several other NT and patristic references to the Roman governor (cf. Luke 3:1; Acts 4:27; 1 Tim 6:13; Ign. Magn. 11.1; Ign. Trall. 9.1; Ign. Smyrn. 1.2; Justin Martyr, passim). See TCGNT 52-53. The shorter reading, supported by א B L 0281 33 co, is thus strongly preferred.
  4. Matthew 27:2 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.
  5. Matthew 27:3 tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.
  6. Matthew 27:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  7. Matthew 27:5 tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.
  8. Matthew 27:6 tn Here δέ (de) has not been translated.
  9. Matthew 27:7 tn Here δέ (de) has not been translated.
  10. Matthew 27:9 tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zachariou, “Zechariah”) while Φ 33 and several versional witnesses omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.
  11. Matthew 27:9 tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).
  12. Matthew 27:10 sn The source of this citation is debated (see the tc note on Jeremiah in v. 9 above for a related discussion). The quotation is most closely related to Zech 11:12-13, but the reference to Jeremiah in v. 9 as the source leads one to look there as well. There is no exact match for this text in Jeremiah, but there are some conceptual parallels: In Jer 18:2-6 the prophet visits a potter, and in Jer 32:6-15 he buys a field. D. A. Carson argues that Jer 19:1-13 is the source of the quotation augmented with various phrases drawn from Zech 11:12-13 (“Matthew,” EBC 8:563). W. D. Davies and D. C. Allison argue that the reference to Jeremiah is not meant to refer to one specific text from that prophet, but instead to signal that his writings as a whole are a source from which the quotation is drawn (Matthew [ICC], 3:568-69). Although the exact source of the citation is uncertain, it is reasonable to see texts from the books of Jeremiah and Zechariah both coming into play here.
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Luke 23:1-12
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]

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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.”
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Mark 15:1-5
New English Translation

Jesus Brought Before Pilate

15 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law[a] and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate.[b] 2 So[c] Pilate asked him, “Are you the king[d] of the Jews?” He replied,[e] “You say so.”[f] 3 Then[g] the chief priests began to accuse him repeatedly. 4 So Pilate asked him again,[h] “Have you nothing to say? See how many charges they are bringing against you!” 5 But Jesus made no further reply, so that Pilate was amazed.

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Footnotes

  1. Mark 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
  2. Mark 15:1 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 being used to execute Roman sympathizers.
  3. Mark 15:2 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
  4. Mark 15:2 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
  5. Mark 15:2 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokritheis) is redundant, but the syntax of the phrase has been modified for clarity.
  6. Mark 15:2 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
  7. Mark 15:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  8. Mark 15:4 tn Grk “Pilate asked him again, saying.” The participle λέγων (legōn) is redundant and has not been translated.
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Mark 16
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Matthew 27:11-14
New English Translation

Jesus and Pilate

11 Then[a] Jesus stood before the governor, and the governor asked him,[b] “Are you the king[c] of the Jews?” Jesus[d] said, “You say so.”[e] 12 But when he was accused by the chief priests and the elders, he did not respond. 13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 14 But he did not answer even one accusation, so that the governor was quite amazed.

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Footnotes

  1. Matthew 27:11 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Matthew 27:11 tn Grk “asked him, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  3. Matthew 27:11 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
  4. Matthew 27:11 tn Here δέ (de) has not been translated.
  5. Matthew 27:11 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
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Matthew 26
Matthew 28
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John 18:28-38
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.

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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.”
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