Luk 23:1-25 | NETfull | STEP | Then the whole group of them rose up and brought Jesus before Pilate.

Luke 23:1-25

1 Then ^{▼▼ Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.} the whole group of them rose up and brought Jesus ^{▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} before Pilate. ^{▼▼ 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.} 2 They ^{▼▼ Here δέ (de) has not been translated.} began to accuse ^{▼▼ 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.} him, saying, “We found this man subverting ^{▼▼ On the use of the term διαστρέφω (diastrefō) here, see L&N 31.71 and 88.264.} ^{▼▼ 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.} our nation, forbidding ^{▼▼ 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.} us to pay the tribute tax ^{▼▼ 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.’”} to Caesar ^{▼▼ Or “to the emperor” (“Caesar” is a title for the Roman emperor).} and claiming that he himself is Christ, ^{▼▼ Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”} ^{▼▼ See the note on Christ in 2:11.} a king.” 3 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.} Pilate asked Jesus, ^{▼▼ Grk “him”; the referent (Jesus) has been specified in the translation for clarity.} “Are you the king ^{▼▼ “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.} of the Jews?” He replied, “You say so.” ^{▼▼ The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.} 4 Then ^{▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.} Pilate said to the chief priests and the crowds, “I find no basis for an accusation ^{▼▼ Grk “find no cause.”} ^{▼▼ 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).} against this man.” 5 But they persisted ^{▼▼ Or “were adamant.” For “persisted in saying,” see L&N 68.71.} in saying, “He incites ^{▼▼ 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.} the people by teaching throughout all Judea. It started in Galilee and ended up here!” ^{▼▼ Grk “beginning from Galilee until here.”}

Jesus Brought Before Herod

6 Now when Pilate heard this, he asked whether the man was a Galilean. 7 When ^{▼▼ Here καί (kai) has not been translated because of differences between Greek and English style.} he learned that he was from Herod’s jurisdiction, ^{▼▼ 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.} he sent him over to Herod, ^{▼▼ Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.} who also happened to be in Jerusalem ^{▼▼ 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]).} ^{▼▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.} at that time. 8 When ^{▼▼ Here δέ (de) has not been translated.} 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 ^{▼▼ 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.} some miraculous sign. ^{▼▼ Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7–9).} 9 So ^{▼▼ 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.} Herod ^{▼▼ Grk “he”; the referent (Herod) has been specified in the translation for clarity.} questioned him at considerable length; Jesus ^{▼▼ Grk “he”; the referent (Jesus) has been specified in the translation for clarity.} gave him no answer. 10 The chief priests and the experts in the law ^{▼▼ Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.} were there, vehemently accusing him. ^{▼▼ Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.} 11 Even Herod with his soldiers treated him with contempt and mocked him. Then, ^{▼▼ 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.} dressing him in elegant clothes, ^{▼▼ 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.} Herod ^{▼▼ Grk “he”; the referent (Herod) has been specified in the translation for clarity.} sent him back to Pilate. 12 That very day Herod and Pilate became friends with each other, ^{▼▼ 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).} for prior to this they had been enemies. ^{▼▼ Grk “at enmity with each other.”}

Jesus Brought Before the Crowd

13 Then ^{▼▼ Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.} Pilate called together the chief priests, the ^{▼▼ 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.} rulers, and the people, 14 and said to them, “You brought me this man as one who was misleading ^{▼▼ This term also appears in v. 2.} the people. When I examined him before you, I ^{▼▼ Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.} did not find this man guilty ^{▼▼ Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.} of anything you accused him of doing. 15 Neither did Herod, for he sent him back to us. Look, he has done nothing ^{▼▼ With the statement “he has done nothing,“ Pilate makes another claim that Jesus is innocent of any crime worthy of death.} deserving death. ^{▼▼ 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.} 16 I will therefore have him flogged ^{▼▼ 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.} and release him.” ^{▼▼ Many of the best mss, as well as some others (Ƥ⁷⁵ A B K L T 070 1241 pc sa), lack 23:17 “(Now he was obligated to release one individual for them at the feast.)” This verse appears to be a parenthetical note explaining the custom of releasing someone on amnesty at the feast. It appears in two different locations with variations in wording, which makes it look like a scribal addition. It is included in א (D following v. 19) W Θ Ψ f^{1, 13} Maj. lat. The verse appears to be an explanatory gloss based on Matt 27:15 and Mark 15:6, not original in Luke. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.}

18 But they all shouted out together, ^{▼▼ Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.} “Take this man ^{▼▼ Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.} away! Release Barabbas for us!” 19 (This ^{▼▼ Grk “who” (a continuation of the previous sentence).} was a man who had been thrown into prison for an insurrection ^{▼▼ Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.} started in the city, and for murder.) ^{▼▼ This is a parenthetical note by the author.} 20 Pilate addressed them once again because he wanted ^{▼▼ 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.} to release Jesus. 21 But they kept on shouting, ^{▼▼ Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.} “Crucify, crucify ^{▼▼ This double present imperative is emphatic.} ^{▼▼ 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.} him!” 22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ^{▼▼ Grk “no cause of death I found in him.”} of no crime deserving death. ^{▼▼ The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.} I will therefore flog ^{▼▼ Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.} him and release him.” 23 But they were insistent, ^{▼▼ Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.} demanding with loud shouts that he be crucified. And their shouts prevailed. 24 So ^{▼▼ Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.} Pilate ^{▼▼ 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.} decided ^{▼▼ 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.} that their demand should be granted. 25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over ^{▼▼ Or “delivered up.”} to their will. ^{▼▼ 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.}