Luke 23:16–25

Footnotes

1. 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.
2. 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.
3. 46 Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
4. 47 Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
5. 48 Grk “who” (a continuation of the previous sentence).
6. 49 Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
7. 50 This is a parenthetical note by the author.
8. 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.
9. 52 Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
10. 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.
11. 54 Grk “no cause of death I found in him.”
12. 55 The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
13. 56 Or “scourge” ( παιδεύω 2.b.γ). See the note on “flogged” in v. .
14. 57 Though a different Greek term is used here ( ἐπίκειμαι), this remark is like 23:5.
15. 58 Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
16. 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.
17. 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.
18. 61 Or “delivered up.”
19. 62 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.