¹¹So Jesus stood before the governor, and the governor asked him, saying, “Are you the king of the Jews?” And Jesus said, “You say so.” ¹²And when he was being accused^d by the chief priests and elders he answered nothing. ¹³Then Pilate said to him, “Do you not hear how many things they are testifying against you?” ¹⁴And he did not reply to him, not even with reference to one statement, so that the governor was very astonished.

Pilate Releases Barabbas

¹⁵Now at each feast, the governor was accustomed to release one prisoner to the crowd—the one whom they wanted. ¹⁶And at that time they had a notorious prisoner named Jesus^e Barabbas.^f ¹⁷So after^* they had assembled, Pilate said to them, “Whom do you want me to release for you—Jesus^g Barabbas or Jesus who is called Christ?” ¹⁸(For he knew that they had handed him over because of envy. ¹⁹And while^* he was sitting on the judgment seat, his wife sent a message^* to him, saying, “Have nothing to do with that righteous man,^h for I have suffered much as a result of a dream today because of him.”) ²⁰But the chief priests and the elders persuaded the crowds that they should ask for Barabbas and put Jesus to death. ²¹So the governor answered and^* said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” ²²Pilate said to them, “What then should I do with Jesus, the one who is called Christ?” They all said, “Let him be crucified!” ²³And he said, “Why? What wrong has he done?” But they began to shout^* even louder, saying, “Let him be crucified!”

²⁴So Pilate, when he^* saw that he was accomplishing nothing, but instead an uproar was developing, took water and^* washed hisⁱ hands before the crowd, saying, “I am innocent of the blood of this man. You see to it!”^* ²⁵And all the people answered and^* said, “His blood be on us and on our children!” ²⁶Then he released Barabbas for them, but after^* he had Jesus flogged, he handed him^* over so that he could be crucified.

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Footnotes

dLiterally “in the him being accused”
eAlthough many manuscripts omit “Jesus” here, it is so hard to explain why a scribe would have added it that the reading is probably original
f“Barabbas” means “son of the father” in Aramaic
*Here “after” is supplied as a component of the temporal genitive absolute participle (“had assembled”)
gAlthough many manuscripts omit “Jesus” here, it is so hard to explain why a scribe would have added it that the reading is probably original
*Here “while” is supplied as a component of the temporal genitive absolute participle (“was sitting”)
*Here the direct object is supplied from context in the English translation
hLiterally “nothing to you and to that righteous man”
*Here “and” is supplied because the previous participle (“answered”) has been translated as a finite verb
*The imperfect tense has been translated as ingressive here (“began to shout”)
*Here “when” is supplied as a component of the participle (“saw”) which is understood as temporal
*Here “and” is supplied because the previous participle (“took”) has been translated as a finite verb
iLiterally “the”; the Greek article is used here as a possessive pronoun
*Here the direct object is supplied from context in the English translation
*Here “and” is supplied because the previous participle (“answered”) has been translated as a finite verb
*Here “after” is supplied as a component of the participle (“flogged”) which is understood as temporal
*Here the direct object is supplied from context in the English translation