Jesus before the Council and Pilate; Sentencing
Luke 22:66-23:25
Luke.22.66 - Details
Original Text
Morphology
- Και: CONJ
- ως: ADV
- εγενετο: VERB,aor,mid,ind,3,sg
- ημερα: NOUN,dat,sg,f
- συνηχθη: VERB,aor,pass,ind,3,sg
- το: ART,acc,sg,n
- πρεσβυτεριον: NOUN,nom,sg,n
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- αρχιερεις: NOUN,nom,pl,m
- τε: CONJ
- και: CONJ
- γραμματεις: NOUN,nom,pl,m
- και: CONJ
- απηγαγον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- εις: PREP
- το: ART,acc,sg,n
- συνεδριον: NOUN,nom,sg,n
- αυτων: PRON,gen,pl,m
Parallels
- Mark 14:53 (verbal): Near-verbatim parallel: Jesus is led to the high priest and ‘all the chief priests and the elders and the scribes’ are assembled.
- Matthew 26:57 (verbal): Parallel account of Jesus being brought to Caiaphas where the chief priests and elders are gathered to question him.
- John 18:12-14 (structural): Parallel sequence: Jesus is arrested and brought before Jewish authorities (Annas and then Caiaphas), reflecting the same early proceedings before the council.
- Matthew 27:1 (thematic): ‘When morning came’ the chief priests and elders assemble to plot against Jesus—echoes Luke’s timing and the gathering of Jewish leaders.
- Acts 4:5 (thematic): Next-day assembly of ‘rulers, elders and scribes’ to examine apostles—thematically parallels the Jewish council convening to address a perceived threat.
Alternative generated candidates
- When day came, the assembly of the elders of the people gathered together—both the chief priests and the scribes—and they led him away into their council.
- When day came, the elders of the people, the chief priests, and the scribes assembled; they brought him before their council.
Luke.22.67 - Details
Original Text
Morphology
- λεγοντες·Ει: VERB,pres,act,part,nom,pl,m
- συ: PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- ειπον: VERB,aor,act,ind,1,sg
- ημιν: PRON,dat,pl,1
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- αυτοις·Εαν: PRON,dat,pl,3
- υμιν: PRON,dat,pl,2
- ειπω: VERB,pres,act,subj,1,sg
- ου: PART,neg
- μη: PART
- πιστευσητε·: VERB,fut,act,ind,2,pl
Parallels
- Mark 14:61-62 (verbal): Parallel trial scene: the high priest asks Jesus if he is the Christ/Son of the Blessed, a closely related question to Luke's 'Are you the Christ?' in the Sanhedrin interrogation.
- Matthew 26:63-64 (verbal): Matthean parallel to the Sanhedrin questioning where Jesus is asked about his messianic identity and affirms by referring to the coming of the Son of Man—same subject and courtroom setting.
- John 18:36-37 (thematic): Pilate's interrogation focuses on Jesus' identity and kingship; thematically related as another trial context in which Jesus explains his mission and the unbelief of his interrogators.
- Luke 7:20-23 (thematic): When John the Baptist's messengers ask 'Are you the one who is to come?' Jesus replies by pointing to his works and their meaning—another instance of being questioned about Messiahship and answering in a way that highlights unbelief or the need for signs.
Alternative generated candidates
- They said, "If you are the Christ, tell us."
- They said, “If you are the Christ, tell us.” He answered, “If I tell you, you will not believe,
Luke.22.68 - Details
Original Text
Morphology
- εαν: CONJ
- δε: CONJ
- ερωτησω: VERB,aor,act,subj,1,sg
- ου: PART,neg
- μη: PART
- αποκριθητε: VERB,aor,pass,imp,2,pl
Parallels
- Matthew 26:63-64 (verbal): Parallel trial scene before the high priest; Jesus is questioned about his identity and gives restrained answers (Matthew notes Jesus' silence and the high priest's adjuration, leading to Jesus' affirmative reply).
- Mark 14:61-62 (verbal): Mark's account of the high-priestly interrogation closely parallels Luke's context: Jesus at first remains silent, is asked again, and then gives a decisive self-identification—highlighting the theme of questioning and (initial) non-answer.
- Luke 22:70 (structural): Immediate parallel within the same pericope: after Jesus says they will not answer if he asks, the council presses 'Are you the Son of God?' and Jesus replies 'You say that I am,' continuing the exchange of question and (qualified) answer.
- John 18:20-23 (thematic): Jesus' dealings with questioning authorities before Pilate share the theme of contested communication—Jesus claims he has spoken openly yet faces misunderstanding or refusal to accept his testimony, echoing Luke's 'if I tell you, you will not believe / you will not answer.'
Alternative generated candidates
- He replied, "If I tell you, you will not believe; and if I ask, you will not answer.
- and if I ask you, you will not answer. From now on the Son of Man will be seated at the right hand of the power of God.”
Luke.22.69 - Details
Original Text
Morphology
- απο: PREP
- του: ART,gen,sg,n
- νυν: ADV
- δε: CONJ
- εσται: VERB,fut,mid,ind,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- καθημενος: PART,nom,sg,m
- εκ: PREP
- δεξιων: ADJ,gen,pl,m
- της: ART,gen,sg,f
- δυναμεως: NOUN,gen,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Matthew 26:64 (verbal): Closely parallel saying in Matthew: Jesus declares the Son of Man will be ‘sitting at the right hand of Power,’ repeating the same claim of present/future exaltation.
- Mark 14:62 (verbal): Synoptic parallel in Mark with nearly identical wording — the Son of Man ‘seated at the right hand of Power,’ linking Jesus’ trial-claim to divine vindication.
- Psalm 110:1 (quotation): The Old Testament source behind the image (‘Sit at my right hand’) — the messianic psalm that Jesus’ claim and later Christian interpretation appeal to for royal/eschatological exaltation.
- Acts 7:56 (allusion): Stephen’s vision of the Son of Man at God’s right hand echoes the exalted Son of Man motif; early Christian reading of Jesus’ claim as a present heavenly exaltation.
- Hebrews 1:3 (thematic): Hebrews describes the exalted Son ‘seated at the right hand of the Majesty on high,’ a theological development of the same theme of Jesus’ present exaltation cited in Luke 22:69.
Alternative generated candidates
- But from this time onward the Son of Man will be seated at the right hand of the power of God."
- So they all said, “Are you then the Son of God?” He said to them, “You say that I am.”
Luke.22.70 - Details
Original Text
Morphology
- ειπαν: VERB,aor,act,ind,3,pl
- δε: CONJ
- παντες·Συ: ADJ,nom,pl,m;PRON,nom,sg,2
- ουν: CONJ
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- δε: CONJ
- προς: PREP
- αυτους: PRON,acc,pl,m
- εφη·Υμεις: VERB,impf,act,ind,3,sg;PRON,nom,pl,2
- λεγετε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
Parallels
- Matthew 26:63-64 (quotation): High priest's question about Jesus' identity and Jesus' affirmative reply ('You have said so' / 'You say that I am'), a close Synoptic parallel to Luke's report of the same exchange.
- Mark 14:61-62 (verbal): Mark's account preserves the same interrogation before the council and Jesus' reply ('I am; and you will see...'), paralleling Luke's depiction of Jesus acknowledging the title 'Son of God.'
- John 10:36 (verbal): Jesus defends his claim to be God's Son against charges of blasphemy—the wording and theme of 'you say that I am' connects to the Johannine discussion of the 'Son of God' title.
- Daniel 7:13-14 (allusion): The 'Son of Man' who receives dominion and glory provides the Jewish apocalyptic backdrop for claims to divine sonship and authority that the council presses Jesus about in Luke 22:70.
Alternative generated candidates
- And they all said, "Are you then the Son of God?" He said to them, "You say that I am."
- They said, “What further need have we of testimony? We ourselves have heard it from his own mouth.”
Luke.22.71 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν·Τι: VERB,aor,act,ind,3,pl
- ετι: ADV
- εχομεν: VERB,pres,act,ind,1,pl
- μαρτυριας: NOUN,gen,sg,f
- χρειαν: NOUN,acc,sg,f
- αυτοι: PRON,nom,pl,3
- γαρ: PART
- ηκουσαμεν: VERB,aor,act,ind,1,pl
- απο: PREP
- του: ART,gen,sg,n
- στοματος: NOUN,gen,sg,n
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 26:65-66 (verbal): Direct Synoptic parallel: the high priest and council respond to Jesus’ admission with the same claim that no further witnesses are needed because they have heard it from his own mouth.
- Mark 14:63-64 (verbal): Another close Synoptic parallel: after Jesus’ reply the high priest tears his clothes and says there is no need for more witnesses—Jesus’ own words constitute the charge of blasphemy.
- Luke 22:70 (structural): Immediate Lukan context: Jesus’ answer ('You say that I am' / 'You say it') provides the testimony the council cites in verse 71.
- John 19:7 (thematic): The Jewish leaders appeal to Jesus’ alleged claim to divine sonship as grounds for condemnation—similar use of Jesus’ own words as decisive testimony against him.
Alternative generated candidates
- They said, "What further testimony do we need? We have heard it ourselves from his own mouth."
- And they all rose up and led him away and brought him before Pilate.
Luke.23.1 - Details
Original Text
Morphology
- Και: CONJ
- ανασταν: PART,aor,act,nom,pl,m
- απαν: ADJ,acc,sg,n
- το: ART,acc,sg,n
- πληθος: NOUN,nom,sg,n
- αυτων: PRON,gen,pl,m
- ηγαγον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- επι: PREP
- τον: ART,acc,sg,m
- Πιλατον: NOUN,acc,sg,m
Parallels
- Matthew 27:2 (verbal): Matthew uses essentially the same sequence—Jesus is led away and delivered to Pilate—mirroring Luke's depiction of the crowd/authorities bringing Jesus to the governor.
- Mark 15:1 (verbal): Mark likewise records that Jesus was bound and carried away to Pilate in the morning; the wording and narrative function parallel Luke's statement that they brought him to Pilate.
- John 18:28 (thematic): John describes Jesus being led from the Jewish trial before Caiaphas to the praetorium where Pilate sits, paralleling Luke's transfer of custody to the Roman governor.
- Matthew 26:57 (thematic): Earlier in the Passion narrative the scribes and elders lead Jesus to the high priest (Caiaphas); this parallels the repeated motif of Jesus being led by Jewish authorities prior to presentation to Roman power in Luke 23:1.
Alternative generated candidates
- Then the whole company rose and led him before Pilate.
- Then the whole company of them rose and brought him before Pilate.
Luke.23.2 - Details
Original Text
Morphology
- ηρξαντο: VERB,aor,mid,ind,3,pl
- δε: CONJ
- κατηγορειν: VERB,pres,act,inf
- αυτου: PRON,gen,sg,m
- λεγοντες·Τουτον: VERB,pres,act,part,nom,pl,m
- ευραμεν: VERB,aor,act,ind,1,pl
- διαστρεφοντα: VERB,pres,act,part,acc,sg,m
- το: ART,acc,sg,n
- εθνος: NOUN,nom,sg,n
- ημων: PRON,gen,pl,1
- και: CONJ
- κωλυοντα: VERB,pres,act,part,acc,sg,m
- φορους: NOUN,acc,pl,m
- Καισαρι: NOUN,dat,sg,m
- διδοναι: VERB,pres,act,inf
- και: CONJ
- λεγοντα: VERB,pres,act,ptc,acc,pl,m
- αυτον: PRON,acc,sg,m
- χριστον: NOUN,acc,sg,m
- βασιλεα: NOUN,acc,sg,m
- ειναι: VERB,pres,act,inf
Parallels
- Matthew 27:11 (verbal): At Pilate's trial Jesus is presented and identified in terms of kingship (“Are you the King of the Jews?”), paralleling Luke’s report that opponents accused him of claiming to be Christ/king.
- Mark 15:2 (verbal): Mark records Pilate’s interrogation (“Are you the King of the Jews?”) and Jesus’ reply—parallel language and the charge of royal pretension found in Luke 23:2.
- John 19:12 (thematic): The Jewish leaders press Pilate by invoking Caesar’s authority (“If you release this man... you are not Caesar’s friend”), reflecting the same concern about tribute/loyalty that underlies the charge Jesus forbids paying tribute to Caesar.
- Acts 24:5 (thematic): Paul is accused of being a ringleader and causing sedition among the Jews—language and legal charge closely parallel the accusation that Jesus "subverted the nation."
- Luke 20:25 (thematic): Jesus’ prior teaching to “render to Caesar the things that are Caesar’s” contrasts with the charge in 23:2 that he forbade paying tribute to Caesar, highlighting why opponents framed him as a threat to Roman order.
Alternative generated candidates
- They began to accuse him, saying, "We found this man misleading our nation, forbidding tribute to Caesar, and saying that he himself is Christ, a king."
- They began to accuse him, saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that he himself is Christ, a king.”
Luke.23.3 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Πιλατος: NOUN,nom,sg,m
- ηρωτησεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- λεγων·Συ: PART,pres,act,nom,m,sg+PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- ο: ART,nom,sg,m
- δε: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- αυτω: PRON,dat,sg,m
- εφη·Συ: VERB,impf,act,ind,3,sg
- λεγεις: VERB,pres,act,ind,2,sg
Parallels
- Matthew 27:11 (verbal): Pilate asks Jesus, “Are you the King of the Jews?” and Jesus responds in brief affirmation (“You say so”), a direct verbal parallel to Luke 23:3.
- Mark 15:2 (verbal): Mark records the same question by Pilate and the same succinct reply from Jesus, mirroring Luke’s wording and scenario.
- John 18:33-37 (quotation): John preserves an extended interrogation about Jesus’ kingship (Pilate’s question about being king of the Jews and Jesus’ replies including, in effect, 'You say that I am' and clarification about the nature of his kingdom). It provides the fuller theological context for Luke’s brief exchange.
- Luke 23:2 (structural): The accusations brought before Pilate (that Jesus claimed to be a king who perverts the nation and opposes tribute to Caesar) set up Pilate’s question in 23:3; this verse provides the immediate narrative context for the query.
- Luke 22:70 (verbal): Before the council, when asked about his identity Jesus responds with the same idiomatic formula ('You say that I am' / 'You say so'), showing a recurring self-presentation and rhetorical pattern in Luke’s narrative.
Alternative generated candidates
- Pilate addressed him, "Are you the king of the Jews?" He answered, "You say so."
- So Pilate asked him, “Are you the King of the Jews?” He answered, “You say so.”
Luke.23.4 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Πιλατος: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- τους: ART,acc,pl,m
- οχλους·Ουδεν: NOUN,acc,pl,m
- ευρισκω: VERB,pres,act,ind,1,sg
- αιτιον: NOUN,acc,sg,n
- εν: PREP
- τω: ART,dat,sg,m
- ανθρωπω: NOUN,dat,sg,m
- τουτω: DEM,dat,sg,m
Parallels
- John 19:4 (verbal): Pilate again tells the crowd he finds no guilt in Jesus—near-verbatim parallel declaration of innocence ("I find no basis for a charge against him").
- Matthew 27:24 (thematic): Pilate publicly disclaims responsibility for Jesus' death ("I am innocent of this man's blood"), reflecting the same theme of Pilate asserting Jesus' innocence yet yielding to the crowd.
- Isaiah 53:9 (allusion): The Suffering Servant is described as innocent and unjustly treated ("He had done no violence, nor was any deceit in his mouth"), a prophetic backdrop for Gospel claims of Jesus' innocence.
- 1 Peter 2:22 (quotation): Affirms Jesus' sinlessness ("He committed no sin, neither was deceit found in his mouth"), echoing the claim that no charge could be established against him.
- Acts 3:14-15 (thematic): The apostles portray Jesus as the 'Holy and Righteous One' whom the people rejected and killed—an early Christian insistence on his innocence despite crucifixion.
Alternative generated candidates
- Pilate said to the chief priests and the crowds, "I find no ground for a charge against this man."
- Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.”
Luke.23.5 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- επισχυον: VERB,impf,act,ind,3,pl
- λεγοντες: VERB,pres,act,part,nom,pl,masc
- οτι: CONJ
- Ανασειει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
- διδασκων: VERB,pres,act,ptc,nom,sg,m
- καθ᾽ολης: PREP
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
- και: CONJ
- αρξαμενος: VERB,aor,mid,ptc,nom,sg,m
- απο: PREP
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- εως: CONJ
- ωδε: ADV
Parallels
- Acts 5:36-37 (allusion): Gamaliel cites Theudas and Judas the Galilean who 'drew away some people after them'—a clear thematic link to charges that Jesus 'stirs up the people' and to a Galilean-origin agitation.
- Acts 21:38 (verbal): The Roman captain refers to 'the Egyptian' who 'made an uproar'—uses essentially the same language of inciting or stirring up the people (ὠχλοῦν/ἀναστατεῖν).
- Matthew 27:20 (thematic): The chief priests and elders 'persuaded the crowd' to demand Barabbas—parallel in how Jewish leaders incite or manipulate the populace against Jesus under charges of unrest.
- Luke 23:6 (structural): Immediate Lucan continuation: Pilate learns Jesus is from Galilee and, because the accusation traces activity 'from Galilee to this place,' sends him to Herod—directly tied to the Galilee-to-here phrasing.
Alternative generated candidates
- But they were urgent, saying, "He stirs up the people, teaching throughout Judea, beginning from Galilee even to here."
- But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to here.”
Luke.23.6 - Details
Original Text
Morphology
- Πιλατος: NOUN,nom,sg,m
- δε: CONJ
- ακουσας: VERB,aor,act,part,nom,m,sg
- επηρωτησεν: VERB,aor,act,ind,3,sg
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- Γαλιλαιος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- Luke 23:7 (structural): Immediate continuation in Luke—Pilate learns Jesus is a Galilean and therefore under Herod's jurisdiction, so he sends him to Herod.
- Mark 1:9 (verbal): Identifies Jesus as coming from Nazareth in Galilee—supports Luke’s characterization of Jesus as a Galilean.
- John 7:52 (allusion): Pharisees dismiss Galilee as a source of prophets ('search and see that no prophet arises from Galilee'), reflecting attitudes behind noting Jesus’ Galilean origin.
- Matthew 2:23 (thematic): Associates Jesus with Nazareth (in Galilee); part of the Gospel tradition that locates Jesus in Galilee and explains regional identity referenced in Luke 23:6.
- John 18:28–38 (thematic): Pilate's interrogation of Jesus and questions of jurisdiction and kingship parallel Luke’s trial narrative; provides another Gospel's perspective on Pilate’s role and legal concerns (though John does not mention Herod).
Alternative generated candidates
- When Pilate heard this he asked whether the man was a Galilean;
- When Pilate heard this, he asked whether the man was a Galilean.
Luke.23.7 - Details
Original Text
Morphology
- και: CONJ
- επιγνους: PART,aor,act,nom,sg,m
- οτι: CONJ
- εκ: PREP
- της: ART,gen,sg,f
- εξουσιας: NOUN,acc,pl,f
- Ηρωδου: NOUN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ανεπεμψεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- προς: PREP
- Ηρωδην: NOUN,acc,sg,m
- οντα: PART,pres,act,acc,sg,m
- και: CONJ
- αυτον: PRON,acc,sg,m
- εν: PREP
- Ιεροσολυμοις: NOUN,dat,pl,n
- εν: PREP
- ταυταις: DEM,dat,pl,f
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
Parallels
- Luke 23:8-11 (structural): Immediate literary parallel/continuation: Pilate sends Jesus to Herod, and Herod questions, mocks, and sends him back—shows the narrative sequence and Herod's role in the Jerusalem trial.
- Acts 4:27 (thematic): Early Christian summary of Jesus' opponents pairs 'Herod and Pontius Pilate' as joint agents in the plot against Jesus, thematically linking both rulers to Jesus' arrest and death.
- Mark 6:14-16 (thematic): Earlier Gospel tradition in which Herod Antipas knows of Jesus and is puzzled (rumors that he is John the Baptist raised), providing background to Herod's later curiosity and interrogation of Jesus in Luke's trial narrative.
- Matthew 27:24 (thematic): Pilate's attempt to absolve responsibility (washing his hands) parallels his broader pattern of deflecting decision and shifting responsibility—context for why Pilate might send Jesus to another authority (Herod).
Alternative generated candidates
- and learning that he belonged to Herod's jurisdiction he sent him to Herod, who was also in Jerusalem at that time.
- And when he learned that he belonged to Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem at that time.
Luke.23.8 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ηρωδης: NOUN,nom,sg,m
- ιδων: VERB,aor,act,part,nom,sg,m
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- εχαρη: VERB,aor,act,ind,3,sg
- λιαν: ADV
- ην: VERB,impf,act,ind,3,sg
- γαρ: PART
- εξ: PREP
- ικανων: ADJ,gen,pl,m
- χρονων: NOUN,gen,pl,m
- θελων: PART,pres,act,nom,sg,m
- ιδειν: VERB,aor,act,inf
- αυτον: PRON,acc,sg,m
- δια: PREP
- το: ART,acc,sg,n
- ακουειν: VERB,pres,act,inf
- περι: PREP
- αυτου: PRON,gen,sg,m
- και: CONJ
- ηλπιζεν: VERB,impf,act,ind,3,sg
- τι: PRON,int,nom,sg,n
- σημειον: NOUN,acc,sg,n
- ιδειν: VERB,aor,act,inf
- υπ᾽αυτου: PREP+PRON,gen,sg,m
- γινομενον: PART,pres,mid/pass,acc,sg,n
Parallels
- Luke 23:6-12 (structural): Immediate Lukan context: Pilate sends Jesus to Herod; Herod is glad to see Jesus, questions him, and (verse 11) with his soldiers mocks him and sends him back, continuing the same episode.
- Luke 9:7-9 (verbal): Earlier Lukan parallel: Herod has long wanted to see Jesus after hearing about him and 'sought to see him' (cf. 'he had long desired to see him'), including speculation that Jesus might be John returned.
- Mark 6:14-16 (verbal): Synoptic parallel to Luke 9:7–9: Herod hears reports about Jesus, thinks he may be John the Baptist raised, and is curious to see him — supporting the motif of Herod's desire to witness Jesus and see a sign.
- Luke 11:29 (thematic): Lukan thematic parallel about requests for signs: the generation 'seeks a sign' (cf. Herod's hope 'to see some sign' done by Jesus), linking Herod's curiosity to the broader motif of demand for miraculous proof.
Alternative generated candidates
- Herod was very glad to see Jesus, for he had long wanted to see him, because he had heard about him and hoped to see some sign done by him.
- Now when Herod saw Jesus he was very glad, for he had been wanting to see him for a long time, because he had heard about him, and he hoped to see some sign done by him.
Luke.23.9 - Details
Original Text
Morphology
- επηρωτα: VERB,impf,act,ind,3,sg
- δε: CONJ
- αυτον: PRON,acc,sg,m
- εν: PREP
- λογοις: NOUN,dat,pl,m
- ικανοις·αυτος: ADJ,dat,pl,m+PRON,nom,sg,m
- δε: CONJ
- ουδεν: PRON,acc,sg,n
- απεκρινατο: VERB,aor,mid,ind,3,sg
- αυτω: PRON,dat,sg,m
Parallels
- Mark 15:5 (verbal): Same episode (Herod before Jesus) and similar wording: Jesus gives no answer, prompting Herod's amazement—close verbal parallel to Luke's statement of silence.
- Matthew 27:14 (verbal): Matthew records the same silence at Herod's inquiry (‘he gave no answer’), paralleling Luke's report of Jesus not replying to Herod's questions.
- Mark 14:61 (structural): Jesus’ silence when questioned before the high priest anticipates the silent stance at Herod’s interrogation; structurally both scenes portray Jesus’ refusal to answer hostile interrogators.
- Isaiah 53:7 (allusion): The Suffering Servant is described as opening not his mouth under oppression—an oft-invoked prophetic motif behind Gospel portrayals of Jesus’ silence in trials, including Luke 23:9.
Alternative generated candidates
- He questioned him at some length, but he gave him no answer.
- He questioned him at length, but Jesus gave him no answer.
Luke.23.10 - Details
Original Text
Morphology
- ειστηκεισαν: VERB,perf,act,ind,3,pl
- δε: CONJ
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- γραμματεις: NOUN,nom,pl,m
- ευτονως: ADV
- κατηγορουντες: VERB,pres,act,part,nom,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Luke 23:2 (verbal): Immediate parallel in the same trial scene: they begin to accuse him (e.g., 'We found this man perverting the nation'), providing the specific charges later summarized in 23:10.
- Mark 15:3-4 (verbal): Mark reports the chief priests repeatedly accusing Jesus ('they accused him of many things'), a close verbal and narrative parallel to Luke's note that chief priests and scribes accused him vehemently.
- Matthew 27:12-14 (thematic): Matthew likewise describes the chief priests and elders bringing accusations before Pilate while Jesus largely remains silent—same courtroom confrontation and function of the religious leaders.
- Mark 14:55-59 (structural): Earlier Markan account of the chief priests and council seeking false testimony against Jesus to secure a death sentence parallels Luke's depiction of hostile, active accusations by the religious authorities.
- John 18:30 (allusion): Pilate's interlocutors (the Jewish leaders) assert they would not have handed Jesus over had he not been a wrongdoer—an accusatory claim by Jewish authorities that parallels the role of the chief priests' accusations in Luke 23:10.
Alternative generated candidates
- The chief priests and the scribes stood by, vehemently accusing him.
- The chief priests and the scribes stood by and vehemently accused him.
Luke.23.11 - Details
Original Text
Morphology
- εξουθενησας: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- αυτον: PRON,acc,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- Ηρωδης: NOUN,nom,sg,m
- συν: PREP
- τοις: ART,dat,pl,n
- στρατευμασιν: NOUN,dat,pl,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- εμπαιξας: VERB,aor,act,part,nom,sg,m
- περιβαλων: VERB,aor,act,part,nom,sg,m
- εσθητα: NOUN,acc,sg,f
- λαμπραν: ADJ,acc,sg,f
- ανεπεμψεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- τω: ART,dat,sg,m
- Πιλατω: NOUN,dat,sg,m
Parallels
- Mark 15:16-20 (verbal): Soldiers mock Jesus, clothe him in a purple robe and ridicule him — closely parallels Luke's account of dressing and derision, though Luke places the episode at Herod's court.
- Matthew 27:27-31 (verbal): Roman soldiers mock and array Jesus in a scarlet/purple garment, place a crown of thorns, and mock him before sending him away — similar mocking-dressing motif and violent derision.
- John 19:2-5 (thematic): Pilate has Jesus clothed in a purple robe and presents him to the crowd ('Behold the man'), connecting the motif of humiliating apparel and public spectacle to the trial narrative.
- Isaiah 53:3 (allusion): The Suffering Servant is described as 'despised and rejected' and mocked by men — an OT prophetic theme echoed in Gospel depictions of Jesus' humiliation.
Alternative generated candidates
- Herod and his soldiers treated him with contempt and mocked him; then, arraying him in splendid robe, he sent him back to Pilate.
- Herod, with his soldiers, treated him with contempt and mocked him; then, arraying him in splendid clothing, he sent him back to Pilate.
Luke.23.12 - Details
Original Text
Morphology
- εγενοντο: VERB,aor,mid,ind,3,pl
- δε: CONJ
- φιλοι: NOUN,nom,pl,m
- ο: ART,nom,sg,m
- τε: CONJ
- Ηρωδης: NOUN,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- εν: PREP
- αυτη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
- μετ᾽αλληλων·προυπηρχον: PREP,gen,pl + VERB,impf,act,3,pl
- γαρ: PART
- εν: PREP
- εχθρα: NOUN,dat,sg,f
- οντες: VERB,pres,act,part,nom,pl,m
- προς: PREP
- αυτους: PRON,acc,pl,m
Parallels
- Acts 4:27 (verbal): Explicitly names 'Herod and Pontius Pilate' as having 'gathered together' against Jesus — echoes Luke's detail that Herod and Pilate were reconciled that day and jointly opposed him.
- Psalm 2:1-2 (thematic): Speaks of kings and rulers conspiring against the LORD and his Anointed; thematically parallels the account of political rulers (Herod, Pilate) aligned against Jesus.
- Matthew 27:11-26 (structural): Parallel trial scene where Pilate presides over Jesus' case and ultimately yields to pressure; Luke's note about Herod and Pilate becoming friends highlights the same convergence of authorities leading to Jesus' condemnation.
- Acts 2:23 (thematic): Describes Jesus as 'delivered up according to the definite plan and foreknowledge of God' through human agents — connects to Luke's portrayal of rulers cooperating in the events of Jesus' passion.
Alternative generated candidates
- And Herod and Pilate became friends with one another that day; before they had been enemies.
- And Herod and Pilate became friends with each other that very day; before that they had been at enmity.
Luke.23.13 - Details
Original Text
Morphology
- Πιλατος: NOUN,nom,sg,m
- δε: CONJ
- συγκαλεσαμενος: VERB,aor,mid,part,nom,sg,m
- τους: ART,acc,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- τους: ART,acc,pl,m
- αρχοντας: NOUN,acc,pl,m
- και: CONJ
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
Parallels
- Mark 15:11-15 (structural): Parallel narrative: Pilate faces the assembled crowd and authorities who demand Jesus' crucifixion and ask for Barabbas, mirroring Luke's scene of Pilate calling together leaders and the people.
- Matthew 27:20-23 (thematic): The chief priests and elders incite the crowd to call for Barabbas and Jesus' death; thematically parallels Luke's gathering of religious leaders and the people before Pilate.
- John 18:29-38 (verbal): Pilate goes out, questions the Jewish leaders and the crowd about their charges against Jesus and about 'truth,' a comparable exchange in which Pilate addresses the assembled authorities and people.
- John 19:4-6 (thematic): Pilate presents Jesus to the assembled chief priests and crowd ('Behold the man'), provoking their cry for crucifixion—reflects the dynamic of leaders and people gathered around Pilate's proceedings.
- Luke 23:14-16 (structural): Immediate literary continuation: after assembling the leaders and people Pilate declares he finds no guilt in Jesus and attempts to release him, clarifying the purpose and outcome of the summoned assembly.
Alternative generated candidates
- Pilate then summoned the chief priests and the rulers and the people,
- Pilate then called together the chief priests and the rulers and the people,
Luke.23.14 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Προσηνεγκατε: PRON,acc,pl,m+VERB,aor,act,imp,2,pl
- μοι: PRON,dat,sg,1
- τον: ART,acc,sg,m
- ανθρωπον: NOUN,acc,sg,m
- τουτον: PRON,acc,sg,m
- ως: ADV
- αποστρεφοντα: VERB,pres,act,ptc,acc,m,sg
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
- και: CONJ
- ιδου: PART
- εγω: PRON,nom,sg,1
- ενωπιον: PREP
- υμων: PRON,gen,pl,2
- ανακρινας: VERB,aor,act,ptc,nom,sg,m
- ουθεν: ADV
- ευρον: VERB,aor,act,ind,3,pl
- εν: PREP
- τω: ART,dat,sg,m
- ανθρωπω: NOUN,dat,sg,m
- τουτω: DEM,dat,sg,m
- αιτιον: NOUN,acc,sg,f
- ων: PRON,gen,pl,m
- κατηγορειτε: VERB,pres,act,ind,2,pl
- κατ᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- Luke 23:4 (structural): Immediate parallel within Luke: Pilate earlier states he finds no basis/guilt in Jesus — the same verdict repeated in the trial scene.
- Mark 15:14 (verbal): Mark records Pilate's declaration that he finds no guilt in Jesus (similar wording and judicial refusal to condemn).
- John 19:4 (verbal): John has Pilate bring Jesus out and explicitly announce that he finds no basis for an accusation against him, a direct verbal parallel to Luke's report.
- Isaiah 53:7-9 (thematic): The prophetic 'suffering servant' is portrayed as innocent and without violence or deceit, providing the Old Testament theme behind assertions of Jesus' innocence.
- 1 Peter 2:22 (allusion): Peter's description of Jesus ('committed no sin, nor was deceit found in his mouth') echoes the New Testament claim of Jesus' innocence affirmed by Pilate.
Alternative generated candidates
- and said to them, "You brought me this man as one who misleads the people, and behold, having examined him before you I have found no guilt in this man concerning the charges you bring against him.
- and said to them, “You brought this man to me as one who misleads the people. After examining him before you, behold, I have found no basis for the charges you bring against him.
Luke.23.15 - Details
Original Text
Morphology
- αλλ᾽ουδε: CONJ
- Ηρωδης: NOUN,nom,sg,m
- ανεπεμψεν: VERB,aor,act,ind,3,sg
- γαρ: PART
- αυτον: PRON,acc,sg,m
- προς: PREP
- ημας·και: PRON,acc,pl
- ιδου: PART
- ουδεν: PRON,acc,sg,n
- αξιον: ADJ,nom,sg,n
- θανατου: NOUN,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- πεπραγμενον: PART,perf,pas,nom,sg,n
- αυτω·: PRON,dat,sg,m
Parallels
- John 19:4 (verbal): Pilate again declares to the Jewish leaders that he finds no fault in Jesus—'Behold, I bring him out to you, that ye may know that I find no fault in him'—strongly parallels Luke's claim that nothing worthy of death was done.
- Mark 15:14-15 (thematic): Pilate asks 'Why, what evil hath he done?' and shows reluctance to condemn; the episode parallels Luke's emphasis that Jesus had committed no capital crime even as Pilate yields to the crowd.
- Matthew 27:24-25 (structural): Pilate's protest of innocence (washing his hands) and the crowd's insistence on crucifixion reflect the same dynamic in Luke: the Roman judge recognizes no crime worthy of death yet the process toward execution proceeds.
- Isaiah 53:9 (allusion): The Suffering Servant is described as having done no violence or deceit—an Old Testament portrayal of innocence that undergirds New Testament claims (like Luke's) that Jesus was not guilty of a capital offense.
Alternative generated candidates
- Neither did Herod, for I sent you back to him; see, nothing deserving death has been done by him.
- Neither did Herod, for he sent him back to us. Behold, nothing deserving of death has been done by him. I will therefore chastise him and release him.”
Luke.23.16 - Details
Original Text
Morphology
- παιδευσας: VERB,aor,act,ptc,nom,sg,m
- ουν: CONJ
- αυτον: PRON,acc,sg,m
- απολυσω: VERB,fut,act,ind,1,sg
Parallels
- Mark 15:15 (structural): Synoptic parallel: Pilate releases Barabbas and the narrative moves to Jesus’ punishment and handing over to be crucified, corresponding to Luke’s offer to chastise and release.
- Matthew 27:26 (structural): Synoptic parallel: Pilate has Jesus scourged and then delivers him to be crucified — matches Luke’s sequence of punishment (παιδεύσας) and the promise to release.
- John 19:1-2 (verbal): John explicitly reports that Pilate had Jesus flogged (ἐμαστίγωσεν), echoing Luke’s verb for chastising/punishing (παιδεύσας) before release.
- Isaiah 53:5 (thematic): The Suffering Servant motif: the servant is punished/struck for others’ healing — thematically parallels the idea of Jesus’ chastening/punishment as tied to redemptive purpose.
Alternative generated candidates
- I will therefore punish and release him."
- (For he was obliged to release to them one prisoner at the festival.)
Luke.23.18 - Details
Original Text
Morphology
- Ανεκραγον: VERB,aor,act,ind,3,pl
- δε: CONJ
- παμπληθει: NOUN,nom,sg,n
- λεγοντες·Αιρε: VERB,pres,act,part,nom,pl,m
- τουτον: PRON,acc,sg,m
- απολυσον: VERB,aor,act,imp,2,sg
- δε: CONJ
- ημιν: PRON,dat,pl,1
- τον: ART,acc,sg,m
- Βαραββαν·: NOUN,acc,sg,m
Parallels
- Matthew 27:21 (verbal): Matthew records the same crowd demand to release Barabbas and crucify Jesus—verbal and narrative parallel to Luke's account.
- Mark 15:11 (verbal): Mark likewise depicts the crowd shouting for Barabbas to be released instead of Jesus, closely matching Luke's wording and scene.
- John 18:40 (verbal): John describes the crowd asking for Barabbas' release, providing a Johannine parallel to the synoptic reports of the mob's choice.
- Isaiah 53:12 (thematic): Isaiah's prophecy of one being numbered with transgressors and bearing others' iniquities thematically parallels the substitutionary element implicit in the crowd choosing the criminal over Jesus.
Alternative generated candidates
- But they all cried out together, shouting, "Away with this man, and release for us Barabbas!"
- But they all cried out together, saying, “Away with this man, and release to us Barabbas!”
Luke.23.19 - Details
Original Text
Morphology
- οστις: PRON,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- δια: PREP
- στασιν: NOUN,acc,sg,f
- τινα: PRON,acc,sg,m
- γενομενην: VERB,aor,mid,part,acc,f,sg
- εν: PREP
- τη: ART,dat,sg,f
- πολει: NOUN,dat,sg,f
- και: CONJ
- φονον: NOUN,acc,sg,m
- βληθεις: VERB,aor,pass,part,nom,m,sg
- εν: PREP
- τη: ART,dat,sg,f
- φυλακη: NOUN,dat,sg,f
Parallels
- Matthew 27:16-17 (verbal): Matthew gives the parallel account of Barabbas, explicitly identifying him as the prisoner 'who had been thrown into prison for an insurrection and for murder,' matching Luke's wording about a city uprising and murder.
- Mark 15:7-8 (verbal): Mark likewise describes Barabbas as imprisoned for an insurrection in the city and for murder; the wording and role in the Pilate scene closely parallel Luke's description.
- John 18:40 (verbal): John's account names Barabbas as the prisoner released instead of Jesus and characterizes him in the context of insurrection and violent crime, providing a Gospel parallel to Luke's brief legal description.
- Acts 5:36-37 (thematic): Gamaliel's reference to past uprisings (e.g., Theudas, Judas the Galilean) echoes the theme of popular insurrections and their suppression — the same social/political backdrop implied by Luke's mention of a 'stasis' in the city.
Alternative generated candidates
- (Now Barabbas was a man who had been thrown into prison for an insurrection committed in the city, and for murder.)
- (He had been thrown into prison for a certain insurrection that had taken place in the city, and for murder.)
Luke.23.20 - Details
Original Text
Morphology
- παλιν: ADV
- δε: CONJ
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- προσεφωνησεν: VERB,aor,act,ind,3,sg
- θελων: PART,pres,act,nom,sg,m
- απολυσαι: VERB,aor,act,inf
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
Parallels
- John 19:12 (verbal): John explicitly states that from that point Pilate sought to release Jesus, but the Jewish leaders insisted on crucifixion—language closely parallels Luke's note that Pilate wished to release him.
- Matthew 27:17 (structural): Pilate poses the question of whom to release, Barabbas or Jesus (the Christ), reflecting the same episode in which Pilate seeks to set Jesus free.
- Mark 15:15 (thematic): Mark records that Pilate, wanting to satisfy the crowd, released Barabbas instead of Jesus—this shows the outcome contrasted with Pilate's earlier desire to free Jesus.
- Luke 23:16 (verbal): Immediate Lucan parallel within the same pericope where Pilate declares he will chastise and then release Jesus, reiterating his intent to free him.
Alternative generated candidates
- Pilate addressed them once more, wishing to release Jesus,
- Pilate addressed them once more, desiring to release Jesus.
Luke.23.21 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- επεφωνουν: VERB,impf,act,ind,3,pl
- λεγοντες·Σταυρου: VERB,pres,act,part,nom,pl,m
- σταυρου: NOUN,gen,sg,m
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 27:22-23 (verbal): The crowd in Matthew likewise cries out 'Crucify him!' and presses for Barabbas' release, matching Luke's depiction of the mob demanding crucifixion.
- Mark 15:13-14 (verbal): Mark records the same shouted demand—'Crucify him!'—as the people's response to Pilate, a near-verbatim parallel to Luke 23:21.
- John 19:6, 19:15 (verbal): John describes the Jewish leaders and crowd repeatedly calling for Jesus' crucifixion ('Crucify him!'), reflecting the same communal cry found in Luke.
- Acts 2:23 (thematic): Peter summarizes Jesus' passion as being 'handed over' and 'crucified' by human agency—thematising the crowd's role in delivering Jesus to crucifixion, which Luke 23:21 narrates in real time.
Alternative generated candidates
- but they kept crying out, "Crucify him, crucify him!"
- But they were loud, demanding with loud voices that he should be crucified; and their voices prevailed.
Luke.23.22 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- τριτον: NUM,acc,sg,n
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Τι: PRON,acc,pl,m
- γαρ: PART
- κακον: NOUN,acc,sg,n
- εποιησεν: VERB,aor,act,ind,3,sg
- ουτος: PRON,nom,sg,m
- ουδεν: PRON,acc,sg,n
- αιτιον: NOUN,acc,sg,n
- θανατου: NOUN,gen,sg,m
- ευρον: VERB,aor,act,ind,3,pl
- εν: PREP
- αυτω·παιδευσας: PRON,dat,sg,3
- ουν: CONJ
- αυτον: PRON,acc,sg,m
- απολυσω: VERB,fut,act,ind,1,sg
Parallels
- Matthew 27:23-24 (verbal): Pilate’s same protest—“What evil has he done? I find no guilt in this man”—and the subsequent decision to release Barabbas (parallel wording and courtroom outcome).
- Mark 15:14-15 (verbal): Mark records Pilate’s rhetorical question and his declaration of finding no fault, followed by yielding to the crowd—close verbal and narrative parallel to Luke 23:22.
- John 19:4 (verbal): Pilate again publicly declares he finds no basis for a charge against Jesus (“I find no fault in him”), emphasizing the Roman governor’s repeated verdict of innocence.
- Isaiah 53:9 (allusion): The Servant-Messiah motif—‘he had done no violence, nor was any deceit in his mouth’—thematises the innocence of the condemned figure, echoed in Pilate’s claim of no guilt.
- Acts 25:25 (verbal): Festus’ judicial language—stating he finds no crime deserving death—echoes the Roman official’s assessment in Luke, showing a recurring legal formula for declaring innocence.
Alternative generated candidates
- He said to them the third time, "Why? What evil has he done? I have found no ground for the death penalty in him; I will therefore chastise and release him."
- Pilate spoke to them a third time, wanting to release him.
Luke.23.23 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- επεκειντο: VERB,impf,mid,ind,3,pl
- φωναις: NOUN,dat,pl,f
- μεγαλαις: ADJ,dat,pl,f
- αιτουμενοι: VERB,part,pres,mid,nom,pl,m
- αυτον: PRON,acc,sg,m
- σταυρωθηναι: VERB,aor,pass,inf
- και: CONJ
- κατισχυον: VERB,impf,act,ind,3,pl
- αι: ART,nom,pl,f
- φωναι: NOUN,nom,pl,f
- αυτων: PRON,gen,pl,m
Parallels
- Matthew 27:23 (verbal): The crowd cries out 'Crucify him!'—a direct verbal parallel to Luke's depiction of the loud voices demanding crucifixion.
- Mark 15:13-14 (verbal): Mark records the crowd shouting for Jesus' crucifixion and choosing Barabbas, paralleling Luke's account of the people's loud, prevailing demands.
- John 19:6 (verbal): John likewise reports the assembled crowd shouting 'Crucify him! Crucify him!', matching Luke's emphasis on the loud popular demand.
- Psalm 2:1-2 (thematic): The hostility of rulers and peoples against God's anointed (the Messiah) thematically parallels the crowd's demand to crucify Jesus as a rejection of the Lord's Anointed.
Alternative generated candidates
- But they were urgent, demanding with loud voices that he should be crucified; and their voices prevailed.
- But they kept shouting, “Crucify, crucify him!” and the crowd’s demand became overwhelming.
Luke.23.24 - Details
Original Text
Morphology
- και: CONJ
- Πιλατος: NOUN,nom,sg,m
- επεκρινεν: VERB,aor,act,ind,3,sg
- γενεσθαι: VERB,aor,mid,inf
- το: ART,acc,sg,n
- αιτημα: NOUN,acc,sg,n
- αυτων·: PRON,gen,pl,m
Parallels
- Mark 15:15 (verbal): Mark explicitly says Pilate, 'wanting to satisfy the crowd,' released Barabbas and handed Jesus over to be crucified—language and situation closely parallel Luke's statement that Pilate granted their request.
- Matthew 27:24-26 (structural): Matthew narrates Pilate's decision to acquiesce (including washing his hands) and deliver Jesus to be crucified to appease the crowd—parallel episode of Pilate granting the crowd's demand.
- John 19:16 (structural): John states that Pilate delivered Jesus to be crucified; though John frames the pressure differently, it parallels Luke's outcome of Pilate yielding to the demands against Jesus.
- Luke 23:23 (thematic): Immediate Lukan context: the crowd persistently demanded Jesus' crucifixion, providing the direct pressure that Luke 23:24 says Pilate decided to grant.
Alternative generated candidates
- So Pilate gave sentence that their demand should be granted.
- So Pilate gave sentence that their demand should be granted.
Luke.23.25 - Details
Original Text
Morphology
- απελυσεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- τον: ART,acc,sg,m
- δια: PREP
- στασιν: NOUN,acc,sg,f
- και: CONJ
- φονον: NOUN,acc,sg,m
- βεβλημενον: VERB,perf,pass,part,acc,sg,n
- εις: PREP
- φυλακην: NOUN,acc,sg,f
- ον: PART,pres,act,nom,sg,m
- ητουντο: VERB,impf,mid,ind,3,pl
- τον: ART,acc,sg,m
- δε: CONJ
- Ιησουν: NOUN,acc,sg,m
- παρεδωκεν: VERB,aor,act,ind,3,sg
- τω: ART,dat,sg,m
- θεληματι: NOUN,dat,sg,n
- αυτων: PRON,gen,pl,m
Parallels
- Mark 15:6-15 (structural): Parallel narration of Pilate releasing Barabbas and delivering Jesus to the crowd; closely parallels Luke's sequence and motive of the crowd's request.
- Matthew 27:15-26 (verbal): Matthew records the same exchange—Barabbas released and Jesus handed over to be crucified—sharing key phrases and legal/ritual context with Luke.
- John 19:16 (verbal): John states explicitly that Pilate 'handed him over' (delivered Jesus), matching Luke's account of Jesus being delivered to the crowd's will.
- Acts 2:23 (thematic): Peter interprets Jesus' being 'handed over' as part of a divine/human plan—connects the historical act of delivery in Luke with the theological explanation in Acts.
- Isaiah 53:12 (allusion): The prophecy that the servant was 'numbered with the transgressors' and 'handed over' anticipates the motif of the righteous sufferer being delivered over among criminals, resonating with Jesus' handing over alongside Barabbas.
Alternative generated candidates
- He released the man they asked for who had been thrown into prison for insurrection and murder, but he delivered Jesus up after having scourged him to be crucified.
- He released the man they asked for who had been thrown into prison for insurrection and murder, but he delivered Jesus up to their will.
When day came, the elders, the chief priests, and the scribes assembled, and they brought him before their council.
They began to question him, saying, "If you are the Christ, tell us."
He replied, "If I tell you, you will not believe; and if I ask, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God."
They all said, "Are you then the Son of God?"
He said to them, "You say that I am." And they said, "What further need have we of testimony? We ourselves have heard it from his own mouth."
Then the whole assembly rose and led him off to Pilate.
They began to accuse him, saying, "We found this man perverting our nation, forbidding tribute to Caesar, and claiming that he himself is Christ a king."
Pilate asked him, "Are you the King of the Jews?" He answered, "You say that I am."
Pilate said to the chief priests and the crowds, "I find no guilt in this man." But they were urgent, saying, "He stirs up the people, teaching throughout all Judea, from Galilee even to this place."
When Pilate heard that he belonged to Herod's jurisdiction, he sent him to Herod, who was himself in Jerusalem at that time.
When Herod saw Jesus, he was very glad, for he had long desired to see him because of reports about him; he hoped to see some sign done by him.
He questioned him at length, but Jesus gave him no answer.
The chief priests and the scribes stood by and vehemently accused him.
Herod, with his soldiers, treated him with contempt and mocked him; then he put a splendid robe on him and sent him back to Pilate.
That same day Pilate and Herod became friends with one another; before that they had been hostile.
Pilate then called together the chief priests, the rulers, and the people,
and said to them, "You brought this man to me as one who misleads the people; after examining him before you, behold, I did not find this man guilty of the crimes you charge him with.
Nor did Herod, for I sent you back to him, and he did nothing deserving death.
I will therefore punish him and release him."
(For he was compelled to release to them one prisoner at the feast.) But they all cried out together, saying, "Away with this man, and release to us Barabbas!"
(He had been thrown into prison for a certain insurrection made in the city, and for murder.)
Pilate again addressed them, desiring to release Jesus. But they shouted, "Crucify him, crucify him!"
He said to them the third time, "Why, what evil has this man done? I have found in him no ground for the sentence of death; I will therefore chastise him and release him." But they were urgent with loud voices, demanding that he be crucified; and their voices prevailed. So Pilate gave sentence that their demand should be granted.
He released the man they requested who had been thrown into prison for insurrection and murder, and he delivered Jesus to their will.