Luke 23:1–24

Footnotes

1. 1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
2. 2 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
3. 3 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.
4. 4 Here δέ (de) has not been translated.
5. 5 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.
6. 6 On the use of the term διαστρέφω (diastrephō) 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.
7. 7 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.
8. 8 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.’ ”
9. 9 Or “to the emperor” (“Caesar” is a title for the Roman emperor).
10. 10 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
11. 11 Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
12. 12 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
13. 13 “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
14. 14 The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
15. 15 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
16. 16 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).
17. 17 Or “were adamant.” For “persisted in saying,” see L&N 68.71.
18. 18 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.
19. 19 Grk “beginning from Galilee until here.”
20. 20 Here καί (kai) has not been translated because of differences between Greek and English style.
21. 21 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.
22. 22 Herod was Herod Antipas, son of Herod the Great. See the note on Herod in .
23. 23 Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast ( 18.5.3 [18.122]). For location see ; ; ; ; ; ; ; ; .
24. 24 Here δέ (de) has not been translated.
25. 25 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.
26. 26 Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7–9).
27. 27 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.
28. 28 Grk “he”; the referent (Herod) has been specified in the translation for clarity.
29. 29 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30. 30 Or “and the scribes.” See the note on the phrase “experts in the law” in .
31. 31 Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
32. 32 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.
33. 33 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.
34. 34 Grk “he”; the referent (Herod) has been specified in the translation for clarity.
35. 35 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, 24(160–61) and 1 (1).
36. 36 Grk “at enmity with each other.”
37. 37 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
38. 38 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.
39. 39 This term also appears in v. 2.
40. 40 Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
41. 41 Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
42. 42 With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
43. 43 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.
44. 44 Or “scourged” ( 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.
45. 45 Many of the best , as well as some others (𝔓75 A B K L T 070 1241 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 f1, 13 𝔐 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 in omitting the verse number, a procedure also followed by a number of other modern translations.
46. 46 Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
47. 47 Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
48. 48 Grk “who” (a continuation of the previous sentence).
49. 49 Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
50. 50 This is a parenthetical note by the author.
51. 51 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.
52. 52 Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
53. 53 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 ( 7.6.4 [7.203]) called it the worst of deaths.
54. 54 Grk “no cause of death I found in him.”
55. 55 The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
56. 56 Or “scourge” ( παιδεύω 2.b.γ). See the note on “flogged” in v. .
57. 57 Though a different Greek term is used here ( ἐπίκειμαι), this remark is like 23:5.
58. 58 Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
59. 59 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.
60. 60 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.