Amsal 29:25

29:25 The fear of people ¹  becomes ²  a snare, ³ 

but whoever trusts in the Lord will be set on high. ⁴ 

Mazmur 57:11

57:11 Rise up ⁵  above the sky, O God!

May your splendor cover the whole earth! ⁶ 

Matius 27:26

27:26 Then he released Barabbas for them. But after he had Jesus flogged, ⁷  he handed him over ⁸  to be crucified. ⁹ 

Lukas 23:24-25

23:24 So ¹⁰  Pilate ¹¹  decided ¹²  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 ¹³  to their will. ¹⁴ 

Yohanes 19:1

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ¹⁵ 

Yohanes 19:16

19:16 Then Pilate ¹⁶  handed him over ¹⁷  to them to be crucified.

The Crucifixion

So they took Jesus,

Kisah Para Rasul 24:27

24:27 After two years ¹⁸  had passed, Porcius Festus ¹⁹  succeeded Felix, ²⁰  and because he wanted to do the Jews a favor, Felix left Paul in prison. ²¹ 

Kisah Para Rasul 25:9

25:9 But Festus, ²²  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ²³  before me there on these charges?” ²⁴ 

Galatia 1:19

1:19 But I saw none of the other apostles ²⁵  except James the Lord’s brother.

[29:25]  ¹ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ² tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ³ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ⁴ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[57:11]  ⁵ tn Or “be exalted.”

[57:11]  ⁶ tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.)

[27:26]  ⁷ 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]  ⁸ tn Or “delivered him up.”

[27:26]  ⁹ sn See the note on crucified in 20:19.

[23:24]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.

[23:24]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “delivered up.”

[23:25]  ¹⁴ 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.

[19:1]  ¹⁵ 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.

[19:16]  ¹⁶ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ¹⁷ tn Or “delivered him over.”

[24:27]  ¹⁸ tn Grk “After a two-year period.”

[24:27]  ¹⁹ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ²⁰ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ²¹ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:9]  ²² sn See the note on Porcius Festus in 24:27.

[25:9]  ²³ tn Or “stand trial.”

[25:9]  ²⁴ tn Grk “concerning these things.”

[1:19]  ²⁵ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.