Matius 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ¹  They all said, “Crucify him!” ² 

Markus 15:9-12

15:9 So Pilate asked them, ³  “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.) ⁴  15:11 But the chief priests stirred up the crowd to have him release ⁵  Barabbas instead. 15:12 So Pilate spoke to them again, ⁶  “Then what do you want me to do ⁷  with the one you call king of the Jews?”

Yohanes 19:15

19:15 Then they ⁸  shouted out, “Away with him! Away with him! ⁹  Crucify ¹⁰  him!” Pilate asked, ¹¹  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[27:22]  ¹ 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]  ² 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.

[15:9]  ³ tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[15:10]  ⁴ sn This is a parenthetical note by the author.

[15:11]  ⁵ tn Grk “to have him release for them.”

[15:12]  ⁶ tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[15:12]  ⁷ tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë^1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in mss that are otherwise known to do this most frequently (the Western and Byzantine texts), suggests that θέλετε is authentic. Further, Mark’s known style of being generally more verbose and redundant than Matthew’s argues that θέλετε is authentic here. That this is the longer reading, however, and that a good variety of witnesses omit the word, gives one pause. Perhaps the wording without θέλετε would have been perceived as having greater homiletical value, motivating scribes to move in this direction. A decision is difficult, but on the whole internal evidence leads toward regarding θέλετε as authentic.

[19:15]  ⁸ tn Grk “Then these.”

[19:15]  ⁹ 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]  ¹⁰ sn See the note on Crucify in 19:6.

[19:15]  ¹¹ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.