Matthew 27:15–31

Footnotes

1. 18 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).
2. 19 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 f1 700* 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 Ἰησοῦν (Iēsoun) 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 Christon, “who is called Christ”) to Ἰησοῦν 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).
3. 20 Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ f1 700* 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.
4. 21 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
5. 22 This is a parenthetical note by the author.
6. 23 Here δέ (de) has not been translated.
7. 24 Or “the judge’s seat.” The judgment seat (βῆμα, bēma) 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.
8. 25 The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
9. 26 Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
10. 27 The Greek particle γάρ (gar, “for”) has not been translated here.
11. 28 Or “suffered greatly in a dream.” See the discussion on the construction κατʼ ὄναρ (kat’ onar) in ὄναρ.
12. 29 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.
13. 30 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
14. 31 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.” See the note on crucified in .
15. 32 Here δέ (de) has not been translated.
16. 33 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.
17. 34 Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
18. 35 The Greek term φραγελλόω (phragelloō) refers to flogging. 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.” 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, , 515–19.
19. 36 Or “delivered him up.”
20. 37 See the note on crucified in .
21. 38 Or “into their headquarters”; Grk “into the praetorium.” 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.
22. 39 A Roman cohort was a tenth of a legion, about 500–600 soldiers.
23. 40 Here καί (kai) has not been translated.
24. 41 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.
25. 42 Or “weaving.”
26. 43 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. 44 Here καί (kai) has not been translated.
28. 45 Or “a reed.” The Greek term can mean either “staff” or “reed.” See κάλαμος 2.
29. 46 Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
30. 47 Or “Long live the King of the Jews!” The statement Hail, King of the Jews! is a mockery patterned after the Romans’ cry of Ave, Caesar (“Hail, Caesar!”).
31. 48 Here καί (kai) has not been translated.
32. 49 Or “the reed.”
33. 50 The verb here has been translated as an iterative imperfect.
34. 51 Here καί (kai) has not been translated.
35. 52 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.