Kisah Para Rasul 3:13
Konteks3:13 The God of Abraham, Isaac, and Jacob, 1 the God of our forefathers, 2 has glorified 3 his servant 4 Jesus, whom you handed over and rejected 5 in the presence of Pilate after he had decided 6 to release him.
Matius 27:2
Konteks27:2 They 7 tied him up, led him away, and handed him over to Pilate 8 the governor. 9
Matius 27:11-36
Konteks27:11 Then 10 Jesus stood before the governor, and the governor asked him, 11 “Are you the king 12 of the Jews?” Jesus 13 said, “You say so.” 14 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 15 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 16 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 17 Barabbas or Jesus who is called the Christ?” 18 27:18 (For he knew that they had handed him over because of envy.) 19 27:19 As 20 he was sitting on the judgment seat, 21 his wife sent a message 22 to him: 23 “Have nothing to do with that innocent man; 24 I have suffered greatly as a result of a dream 25 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 26 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?” 27 They all said, “Crucify him!” 28 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 29 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!” 30 27:25 In 31 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 32 he handed him over 33 to be crucified. 34 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 35 and gathered the whole cohort 36 around him. 27:28 They 37 stripped him and put a scarlet robe 38 around him, 27:29 and after braiding 39 a crown of thorns, 40 they put it on his head. They 41 put a staff 42 in his right hand, and kneeling down before him, they mocked him: 43 “Hail, king of the Jews!” 44 27:30 They 45 spat on him and took the staff 46 and struck him repeatedly 47 on the head. 27:31 When 48 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 49 they led him away to crucify him.
27:32 As 50 they were going out, they found a man from Cyrene named Simon, whom they forced 51 to carry his cross. 52 27:33 They 53 came to a place called Golgotha 54 (which means “Place of the Skull”) 55 27:34 and offered Jesus 56 wine mixed with gall to drink. 57 But after tasting it, he would not drink it. 27:35 When 58 they had crucified 59 him, they divided his clothes by throwing dice. 60 27:36 Then they sat down and kept guard over him there.
Markus 15:1-28
Konteks15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 61 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 62 15:2 So 63 Pilate asked him, “Are you the king 64 of the Jews?” He replied, 65 “You say so.” 66 15:3 Then 67 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 68 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 69 whomever they requested. 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. 70 15:9 So Pilate asked them, 71 “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.) 72 15:11 But the chief priests stirred up the crowd to have him release 73 Barabbas instead. 15:12 So Pilate spoke to them again, 74 “Then what do you want me to do 75 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 76 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 77 after he had Jesus flogged, 78 he handed him over 79 to be crucified.
15:16 So 80 the soldiers led him into the palace (that is, the governor’s residence) 81 and called together the whole cohort. 82 15:17 They put a purple cloak 83 on him and after braiding 84 a crown of thorns, 85 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 86 15:19 Again and again 87 they struck him on the head with a staff 88 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 89 him, they stripped him of the purple cloak and put his own clothes back on him. Then 90 they led him away to crucify him. 91
15:21 The soldiers 92 forced 93 a passerby to carry his cross, 94 Simon of Cyrene, who was coming in from the country 95 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 96 to a place called Golgotha 97 (which is translated, “Place of the Skull”). 98 15:23 They offered him wine mixed with myrrh, 99 but he did not take it. 15:24 Then 100 they crucified 101 him and divided his clothes, throwing dice 102 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 103 when they crucified him. 15:26 The inscription 104 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 105
Lukas 18:31-33
Konteks18:31 Then 106 Jesus 107 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 108 and everything that is written about the Son of Man by the prophets will be accomplished. 109 18:32 For he will be handed over 110 to the Gentiles; he will be mocked, 111 mistreated, 112 and spat on. 113 18:33 They will flog him severely 114 and kill him. Yet 115 on the third day he will rise again.”
Lukas 23:13-38
Konteks23:13 Then 116 Pilate called together the chief priests, the 117 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 118 the people. When I examined him before you, I 119 did not find this man guilty 120 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 121 deserving death. 122 23:16 I will therefore have him flogged 123 and release him.”
23:17 [[EMPTY]] 12423:18 But they all shouted out together, 125 “Take this man 126 away! Release Barabbas for us!” 23:19 (This 127 was a man who had been thrown into prison for an insurrection 128 started in the city, and for murder.) 129 23:20 Pilate addressed them once again because he wanted 130 to release Jesus. 23:21 But they kept on shouting, 131 “Crucify, crucify 132 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 133 of no crime deserving death. 134 I will therefore flog 135 him and release him.” 23:23 But they were insistent, 136 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 137 Pilate 138 decided 139 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 140 to their will. 141
23:26 As 142 they led him away, they seized Simon of Cyrene, 143 who was coming in from the country. 144 They placed the cross on his back and made him carry it behind Jesus. 145 23:27 A great number of the people followed him, among them women 146 who were mourning 147 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 148 do not weep for me, but weep for yourselves 149 and for your children. 23:29 For this is certain: 150 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 151 23:30 Then they will begin to say to the mountains, 152 ‘Fall on us!’ and to the hills, ‘Cover us!’ 153 23:31 For if such things are done 154 when the wood is green, what will happen when it is dry?” 155
23:32 Two other criminals 156 were also led away to be executed with him. 23:33 So 157 when they came to the place that is called “The Skull,” 158 they crucified 159 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 160 Then 161 they threw dice 162 to divide his clothes. 163 23:35 The people also stood there watching, but the rulers ridiculed 164 him, saying, “He saved others. Let him save 165 himself if 166 he is the Christ 167 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 168 23:37 and saying, “If 169 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 170 over him, “This is the king of the Jews.”
Yohanes 19:1-24
Konteks19:1 Then Pilate took Jesus and had him flogged severely. 171 19:2 The soldiers 172 braided 173 a crown of thorns 174 and put it on his head, and they clothed him in a purple robe. 175 19:3 They 176 came up to him again and again 177 and said, “Hail, king of the Jews!” 178 And they struck him repeatedly 179 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 180 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 181 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 182 Pilate 183 said to them, “Look, here is the man!” 184 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 185 him! Crucify him!” 186 Pilate said, 187 “You take him and crucify him! 188 Certainly 189 I find no reason for an accusation 190 against him!” 19:7 The Jewish leaders 191 replied, 192 “We have a law, 193 and according to our law he ought to die, because he claimed to be the Son of God!” 194
19:8 When Pilate heard what they said, 195 he was more afraid than ever, 196 19:9 and he went back into the governor’s residence 197 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 198 “Do you refuse to speak to me? Don’t you know I have the authority 199 to release you, and to crucify you?” 200 19:11 Jesus replied, “You would have no authority 201 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 202 is guilty of greater sin.” 203
19:12 From this point on, Pilate tried 204 to release him. But the Jewish leaders 205 shouted out, 206 “If you release this man, 207 you are no friend of Caesar! 208 Everyone who claims to be a king 209 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 210 in the place called “The Stone Pavement” 211 (Gabbatha in 212 Aramaic). 213 19:14 (Now it was the day of preparation 214 for the Passover, about noon. 215 ) 216 Pilate 217 said to the Jewish leaders, 218 “Look, here is your king!”
19:15 Then they 219 shouted out, “Away with him! Away with him! 220 Crucify 221 him!” Pilate asked, 222 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 223 handed him over 224 to them to be crucified.
So they took Jesus, 19:17 and carrying his own cross 225 he went out to the place called “The Place of the Skull” 226 (called in Aramaic 227 Golgotha). 228 19:18 There they 229 crucified 230 him along with two others, 231 one on each side, with Jesus in the middle. 19:19 Pilate also had a notice 232 written and fastened to the cross, 233 which read: 234 “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem 235 read this notice, 236 because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, 237 Latin, and Greek. 19:21 Then the chief priests of the Jews 238 said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 19:22 Pilate answered, “What I have written, I have written.”
19:23 Now when the soldiers crucified 239 Jesus, they took his clothes and made four shares, one for each soldier, 240 and the tunic 241 remained. (Now the tunic 242 was seamless, woven from top to bottom as a single piece.) 243 19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 244 to see who will get it.” 245 This took place 246 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 247 So the soldiers did these things.
Yohanes 19:34
Konteks19:34 But one of the soldiers pierced 248 his side with a spear, and blood and water 249 flowed out immediately.
[3:13] 1 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 2 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 3 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 4 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 5 tn Or “denied,” “disowned.”
[3:13] 6 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[27:2] 7 tn Here καί (kai) has not been translated.
[27:2] 8 tc Most
[27:2] 9 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.
[27:11] 10 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 11 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 12 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 13 tn Here δέ (de) has not been translated.
[27:11] 14 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 15 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 16 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 sys), 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] 17 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] 18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:17] sn See the note on Christ in 1:16.
[27:18] 19 sn This is a parenthetical note by the author.
[27:19] 20 tn Here δέ (de) has not been translated.
[27:19] 21 tn Or “the judge’s seat.”
[27:19] sn The judgment seat (βῆμα, bhma) 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.
[27:19] 22 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] 23 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 24 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 25 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] 26 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] 27 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] sn See the note on Christ in 1:16.
[27:22] 28 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.”
[27:22] sn See the note on crucified in 20:19.
[27:24] 29 tn Here δέ (de) has not been translated.
[27:24] 30 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] 31 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 32 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.”
[27:26] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 515-19.
[27:26] 33 tn Or “delivered him up.”
[27:26] 34 sn See the note on crucified in 20:19.
[27:27] 35 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[27:27] 36 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 37 tn Here καί (kai) has not been translated.
[27:28] 38 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 40 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 41 tn Here καί (kai) has not been translated.
[27:29] 42 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 43 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 44 tn Or “Long live the King of the Jews!”
[27:29] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[27:30] 45 tn Here καί (kai) has not been translated.
[27:30] 47 tn The verb here has been translated as an iterative imperfect.
[27:31] 48 tn Here καί (kai) has not been translated.
[27:31] 49 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 50 tn Here δέ (de) has not been translated.
[27:32] 51 tn Or “conscripted”; or “pressed into service.”
[27:32] 52 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 53 tn Here καί (kai) has not been translated.
[27:33] 54 tn This is an Aramaic name; see John 19:17.
[27:33] 55 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 56 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 57 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 58 tn Here δέ (de) has not been translated.
[27:35] 59 sn See the note on crucified in 20:19.
[27:35] 60 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[27:35] sn An allusion to Ps 22:18.
[15:1] 61 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 62 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.
[15:2] 63 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 64 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 65 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 66 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).
[15:3] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 68 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 69 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:6] sn The custom of Pilate to release one prisoner to them is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39); see W. W. Wessel, “Mark,” EBC 8:773-74.
[15:8] 70 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 71 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 72 sn This is a parenthetical note by the author.
[15:11] 73 tn Grk “to have him release for them.”
[15:12] 74 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 75 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 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
[15:13] 76 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.
[15:15] 77 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 78 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] sn A Roman flogging (traditionally, “scourging”) was an excruciating punishment. The victim was stripped of his clothes and bound to a post with his hands fastened above him (or sometimes he was thrown to the ground). Guards standing on either side of the victim would incessantly beat him with a whip (flagellum) made out of leather with pieces of lead and bone inserted into its ends. While the Jews only allowed 39 lashes, the Romans had no such limit; many people who received such a beating died as a result. See C. Schneider, TDNT, 4:515-19.
[15:15] 79 tn Or “delivered him up.”
[15:16] 80 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
[15:16] 81 tn Grk “(that is, the praetorium).”
[15:16] sn The governor’s residence (Grk “praetorium”) was the Roman governor’s official residence. The one in Jerusalem may have been Herod’s palace in the western part of the city, or the fortress Antonia northwest of the temple area.
[15:16] 82 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 83 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
[15:17] 85 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[15:18] 86 tn Or “Long live the King of the Jews!”
[15:18] sn The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
[15:19] 87 tn The verb here has been translated as an iterative imperfect.
[15:19] 88 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 89 tn The aorist tense is taken consummatively here.
[15:20] 90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:20] 91 sn See the note on Crucify in 15:13.
[15:21] 92 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 93 tn Or “conscripted”; or “pressed into service.”
[15:21] 94 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
[15:21] 95 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[15:22] 97 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
[15:22] 98 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[15:23] 99 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[15:24] 100 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:24] 101 sn See the note on Crucify in 15:13.
[15:24] 102 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:24] sn An allusion to Ps 22:18.
[15:25] 103 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
[15:26] 104 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[15:28] 105 tc Most later
[18:31] 106 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 107 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 108 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 109 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 110 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 111 sn See Luke 22:63; 23:11, 36.
[18:32] 112 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 113 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 114 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 115 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[23:13] 116 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 117 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.
[23:14] 118 tn This term also appears in v. 2.
[23:14] 119 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 120 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 121 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 122 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.
[23:16] 123 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.
[23:17] 124 tc Many of the best
[23:18] 125 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 126 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 127 tn Grk “who” (a continuation of the previous sentence).
[23:19] 128 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 129 sn This is a parenthetical note by the author.
[23:20] 130 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.
[23:21] 131 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 132 tn This double present imperative is emphatic.
[23:21] 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.
[23:22] 133 tn Grk “no cause of death I found in him.”
[23:22] 134 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 135 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 136 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 137 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 138 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.
[23:24] 139 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.
[23:25] 140 tn Or “delivered up.”
[23:25] 141 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.
[23:26] 142 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 143 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 144 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 145 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 146 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 147 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 148 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 149 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 150 tn Grk “For behold.”
[23:29] 151 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
[23:30] 152 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 153 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 154 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 155 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 156 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 157 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 158 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 159 sn See the note on crucify in 23:21.
[23:34] 160 tc Many important
[23:34] 161 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 162 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 163 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 164 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 165 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 166 tn This is a first class condition in the Greek text.
[23:35] 167 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 168 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 169 tn This is also a first class condition in the Greek text.
[23:38] 170 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[19:1] 171 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).”
[19:1] 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 scourge 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, mastigow). 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.
[19:2] 172 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.
[19:2] 174 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).
[19:2] 175 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
[19:3] 176 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.
[19:3] 177 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
[19:3] 178 tn Or “Long live the King of the Jews!”
[19:3] 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!”).
[19:3] 179 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
[19:4] 180 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 181 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:5] 182 sn See the note on the purple robe in 19:2.
[19:5] 183 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 184 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.
[19:6] 185 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
[19:6] 186 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 187 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 188 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.
[19:6] 189 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 190 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 191 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).
[19:7] 192 tn Grk “answered him.”
[19:7] 193 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 194 tn Grk “because he made himself out to be the Son of God.”
[19:8] 195 tn Grk “heard this word.”
[19:8] 196 tn Grk “became more afraid.”
[19:9] 197 tn Grk “into the praetorium.”
[19:10] 198 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 199 tn Or “the power.”
[19:10] 200 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.
[19:10] sn See the note on Crucify in 19:6.
[19:11] 202 tn Or “who delivered me over to you.”
[19:11] 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.
[19:11] 203 tn Grk “has the greater sin” (an idiom).
[19:11] 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.
[19:12] 205 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] 206 tn Grk “shouted out, saying.”
[19:12] 207 tn Grk “this one.”
[19:12] 208 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 (
[19:12] 209 tn Grk “who makes himself out to be a king.”
[19:13] 210 tn Or “the judge’s seat.”
[19:13] sn The judgment seat (βῆμα, bhma) 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.
[19:13] 211 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
[19:13] 212 tn Grk “in Hebrew.”
[19:13] sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). 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.
[19:13] 213 sn This is a parenthetical note by the author.
[19:14] 214 sn The term day of preparation (παρασκευή, paraskeuh) 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).
[19:14] 215 tn Grk “about the sixth hour.”
[19:14] 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.
[19:14] 216 sn This is a parenthetical note by the author.
[19:14] 217 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.
[19:14] 218 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.
[19:15] 219 tn Grk “Then these.”
[19:15] 220 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 221 sn See the note on Crucify in 19:6.
[19:15] 222 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[19:16] 223 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
[19:16] 224 tn Or “delivered him over.”
[19:17] 225 tn Or “carrying the cross by himself.”
[19:17] sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
[19:17] 226 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
[19:17] 227 tn Grk “in Hebrew.”
[19:17] 228 sn This is a parenthetical note by the author.
[19:18] 229 tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
[19:18] 230 sn See the note on Crucify in 19:6.
[19:18] 231 tn Grk “and with him two others.”
[19:19] 232 tn Or “an inscription.”
[19:19] sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[19:19] 233 tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.
[19:19] sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
[19:19] 234 tn Grk “Now it was written.”
[19:20] 235 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.
[19:20] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:20] 236 tn Or “this inscription.”
[19:20] 237 tn Grk “in Hebrew.”
[19:21] 238 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
[19:23] 239 sn See the note on Crucify in 19:6.
[19:23] 240 sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
[19:23] 241 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[19:23] 242 tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
[19:23] 243 sn This is a parenthetical note by the author.
[19:24] 244 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
[19:24] 245 tn Grk “to see whose it will be.”
[19:24] 246 tn The words “This took place” are not in the Greek text but are implied.
[19:24] 247 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
[19:24] sn A quotation from Ps 22:18.
[19:34] 248 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
[19:34] 249 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
