Jesus Sentenced by Pilate
Matthew 27:11-26
Matt.27.11 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- εσταθη: VERB,aor,pass,ind,3,sg
- εμπροσθεν: PREP
- του: ART,gen,sg,n
- ηγεμονος·και: NOUN,gen,sg,m
- επηρωτησεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m,3
- ο: ART,nom,sg,m
- ηγεμων: NOUN,nom,sg,m
- λεγων·Συ: VERB,pres,act,part,nom,sg,m
- ει: COND
- 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
- Ιησους: NOUN,nom,sg,m
- εφη·Συ: VERB,impf,act,ind,3,sg
- λεγεις: VERB,pres,act,ind,2,sg
Parallels
- Mark 15:2 (verbal): Pilate asks the same question (“Are you the King of the Jews?”) and Jesus gives a similarly terse reply; close verbal and narrative parallel to Matthew’s account.
- Luke 23:3 (verbal): Pilate’s question and Jesus’ affirmative-but-brief answer are reported in Luke with the same basic wording and courtroom context.
- John 18:33-37 (quotation): An extended Johannine dialogue where Pilate asks about Jesus’ kingship; Jesus answers by explaining his kingdom is not of this world, expanding the theological meaning of the question in Matthew 27:11.
- Matt.26:63-64 (allusion): At Jesus’ earlier trial before the high priest he is asked about being the Christ/Son of God and replies in a similar formula (“You have said so”), echoing the response to Pilate in 27:11.
- John 19:19 (structural): Pilate’s inscription on the cross (“Jesus of Nazareth, King of the Jews”) reiterates the title posed in 27:11 and frames the charge that defined Jesus’ trial and execution.
Alternative generated candidates
- Now Jesus stood before the governor; and the governor asked him, 'Are you the King of the Jews?'
- Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said to him, “You say it.”
Matt.27.12 - Details
Original Text
Morphology
- και: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- κατηγορεισθαι: VERB,pres,pass,inf
- αυτον: PRON,acc,sg,m,3
- υπο: PREP
- των: ART,gen,pl,m
- αρχιερεων: NOUN,gen,pl,m
- και: CONJ
- πρεσβυτερων: NOUN,gen,pl,m
- ουδεν: PRON,acc,sg,n
- απεκρινατο: VERB,aor,mid,ind,3,sg
Parallels
- Mark 15:3-5 (verbal): Mark recounts the same scene at Pilate's trial: the chief priests accuse Jesus and 'he answered nothing' — language nearly identical to Matthew's wording.
- Matthew 26:62-63 (structural): An earlier episode in Matthew where Jesus remains silent before the high priest's questioning, showing the same structural motif of silence under formal accusation.
- Luke 23:9 (verbal): Luke records that Jesus 'answered him nothing' when Herod questioned him—another explicit instance of Jesus' refusal to respond to accusatory interrogation.
- Isaiah 53:7 (allusion): The Suffering Servant prophecy ('he was oppressed, and he was afflicted... he opened not his mouth') provides the Old Testament background often invoked for Jesus' silence at his trials.
- 1 Peter 2:23 (thematic): Peter interprets Christ's silent endurance of abuse—'when he was reviled, he did not revile in return'—as the theological meaning of Jesus' non-response to accusations.
Alternative generated candidates
- And when he was accused by the chief priests and the elders he made no answer.
- And when he was accused by the chief priests and the elders he made no answer.
Matt.27.13 - Details
Original Text
Morphology
- τοτε: ADV
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- Πιλατος·Ουκ: NOUN,nom,sg,m
- ακουεις: VERB,pres,act,ind,2,sg
- ποσα: PRON,acc,pl,n
- σου: PRON,gen,sg,m
- καταμαρτυρουσιν: VERB,pres,act,ind,3,pl
Parallels
- Mark 15:4-5 (verbal): Pilate asks Jesus if he has no answer and points out how many charges are brought against him; Jesus makes no further answer and Pilate is amazed — essentially the same exchange as Matthew 27:13–14.
- Matt.27:14 (structural): Immediate continuation in Matthew: Jesus gives no answer to the charges, so the governor is greatly amazed — direct narrative parallel/continuation of v.13.
- Isaiah 53:7 (allusion): The suffering servant 'opened not his mouth'—a prophetic motif applied to Jesus' silence before his accusers and judges.
- Mark 14:61 (thematic): At Jesus' earlier trial before the high priest he again remained silent in the face of accusations — the recurring theme of the Messiah's silence under accusation.
Alternative generated candidates
- Then Pilate said to him, 'Do you not hear how many accusations they bring against you?'
- Then Pilate said to him, “Do you not hear how many charges they bring against you?”
Matt.27.14 - Details
Original Text
Morphology
- και: CONJ
- ουκ: PART
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτω: PRON,dat,sg,m
- προς: PREP
- ουδε: CONJ
- εν: PREP
- ρημα: NOUN,nom,sg,n
- ωστε: CONJ
- θαυμαζειν: VERB,pres,act,inf
- τον: ART,acc,sg,m
- ηγεμονα: NOUN,acc,sg,m
- λιαν: ADV
Parallels
- Isaiah 53:7 (allusion): The Suffering Servant is described as oppressed and silent—'he opened not his mouth'—a clear prophetic background for Jesus' silence before the authorities.
- Mark 15:5 (verbal): Mark's parallel account explicitly records that Jesus made no answer and Pilate wondered, closely matching Matthew's wording and effect.
- Luke 23:9 (verbal): Luke reports that Jesus answered nothing to Herod's questioning, again highlighting Jesus' silence before earthly rulers and the rulers' amazement.
- Matt.26:63 (verbal): At his earlier trial before the high priest Jesus likewise remains silent in the face of accusations, showing a recurrent motif of silent fulfillment of prophecy within Matthew's narrative.
- 1 Peter 2:23 (thematic): Peter portrays Christ as not reviling or threatening when insulted but entrusting himself to God—a theological reflection on the same silent, patient suffering exhibited at Pilate's court.
Alternative generated candidates
- But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.
- But he gave him no answer, so that the governor was greatly amazed.
Matt.27.15 - Details
Original Text
Morphology
- Κατα: PREP
- δε: CONJ
- εορτην: NOUN,acc,sg,f
- ειωθει: VERB,perf,act,ind,3,sg
- ο: ART,nom,sg,m
- ηγεμων: NOUN,nom,sg,m
- απολυειν: VERB,pres,act,inf
- ενα: NUM,acc,sg,m
- τω: ART,dat,sg,m
- οχλω: NOUN,dat,sg,m
- δεσμιον: NOUN,acc,sg,m
- ον: PRON,acc,sg,m
- ηθελον: VERB,impf,act,ind,3,pl
Parallels
- Mark 15:6 (verbal): Parallel wording and narrative: Mark records the same Passover custom of the governor releasing a prisoner to the crowd, matching Matthew's description.
- Luke 23:17 (verbal): Luke gives the same formula about a custom to release one prisoner at the festival, paralleling Matthew's statement almost verbatim.
- John 18:39 (verbal): John likewise mentions Pilate's custom of releasing a prisoner at the feast, providing an independent but closely corresponding account of the practice.
- John 18:40 (thematic): Related episode in John where the crowd asks for Barabbas to be released—connects to Matthew's account of releasing one prisoner (the Barabbas episode).
Alternative generated candidates
- Now at the feast it was the governor's custom to release for the crowd one prisoner whom they wished.
- Now at the feast the governor was accustomed to release to the crowd one prisoner.
Matt.27.16 - Details
Original Text
Morphology
- ειχον: VERB,impf,act,ind,3,pl
- δε: CONJ
- τοτε: ADV
- δεσμιον: NOUN,acc,sg,m
- επισημον: ADJ,acc,sg,m
- λεγομενον: VERB,pres,pass,part,acc,sg,n
- Ιησουν: NOUN,acc,sg,m
- Βαραββαν: NOUN,acc,sg,m
Parallels
- Mark 15:7 (verbal): Parallel narrative identifying a notorious prisoner named Barabbas whom Pilate offered to release; the situational detail is nearly identical.
- Luke 23:19 (verbal): Parallel account that describes Barabbas (a murderer and insurrectionist) and records the crowd’s choice to release him instead of Jesus.
- John 18:40 (verbal): Parallel reference to the crowd demanding Barabbas (called a robber in John) be released rather than Jesus, supporting the same exchange motif.
- Matthew 27:21 (structural): Immediate parallel within the same narrative showing the crowd’s formal choice—release Barabbas and crucify Jesus—continuing the situational thread of v.16.
- Isaiah 53:12 (thematic): Thematic Old Testament background of substitutionary suffering—'he was numbered with the transgressors'—which informs the theological reading of an innocent one suffering while a transgressor is released.
Alternative generated candidates
- At that time they had a notorious prisoner called Barabbas.
- There was then a man called Barabbas, who had been imprisoned with rebels who had committed murder in the insurrection.
Matt.27.17 - Details
Original Text
Morphology
- συνηγμενων: VERB,perf,pass,ptc,gen,pl,m
- ουν: CONJ
- αυτων: PRON,gen,pl,3
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις: PRON,dat,pl,m
- ο: ART,nom,sg,m
- Πιλατος·Τινα: NOUN,nom,sg,m
- θελετε: VERB,pres,act,ind,2,pl
- απολυσω: VERB,pres,act,subj,1,sg
- υμιν: PRON,dat,pl,m
- Ιησουν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- Βαραββαν: NOUN,acc,sg,m
- η: ART,nom,sg,f
- Ιησουν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- λεγομενον: VERB,pres,pass,part,acc,sg,n
- χριστον: NOUN,acc,sg,m
Parallels
- Mark 15:6-15 (verbal): Mark records the same custom of releasing one prisoner at the festival and Pilate's offer that results in Barabbas being released instead of Jesus; wording and sequence closely parallel Matthew's account.
- Luke 23:17-25 (structural): Luke frames the same episode (Pilate’s offer to release a prisoner and the crowd’s demand for Barabbas) within his trial narrative, emphasizing the custom and the crowd’s choice.
- John 18:39-40 (verbal): John recounts Pilate’s offer to release Jesus and the crowd’s choice of Barabbas, providing a parallel report of the exchange and naming Barabbas as the one released.
- Matt.27:21 (structural): Immediate parallel within Matthew’s own trial narrative: Pilate repeats the question and the crowd explicitly chooses Barabbas over Jesus, continuing the same episode begun in 27:17.
Alternative generated candidates
- So when they were gathered, Pilate said to them, 'Which one do you want me to release for you: Barabbas, or Jesus who is called the Christ?'
- So when they had gathered, Pilate said to them, “Which one do you want me to release to you: Barabbas, or Jesus who is called the Christ?”
Matt.27.18 - Details
Original Text
Morphology
- ηδει: VERB,impf,act,ind,3,sg
- γαρ: CONJ
- οτι: CONJ
- δια: PREP
- φθονον: NOUN,acc,sg,m
- παρεδωκαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m,3
Parallels
- Mark 15:10 (verbal): Mark records the same detail: Pilate perceived that the chief priests had handed Jesus over out of envy (near-verbatim parallel to Matthew's wording).
- Matt 27:20 (structural): Immediate Matthean context: the chief priests and elders stirred up the crowd to demand Barabbas and insist on Jesus' destruction, showing the leaders' hostile motive that Matthew summarizes as envy.
- Luke 23:18–19 (structural): Luke narrates the crowd demanding Barabbas and calling for Jesus' execution under pressure from the authorities—parallel episode that explains why Jesus was delivered to Pilate.
- John 11:47–53 (thematic): The Jerusalem leaders plot to kill Jesus (Caiaphas' counsel) — another Johannine account attributing the initiative to the Jewish authorities and reflecting hostile motives behind Jesus' arrest and handing over.
- Acts 13:45 (thematic): Paul's opponents are described as being filled with jealousy and opposing the gospel; uses the same causal motif (jealousy/envy) as the motive for hostility and persecution.
Alternative generated candidates
- For he knew that they had handed him over out of envy.
- For he knew that out of envy they had handed him over.
Matt.27.19 - Details
Original Text
Morphology
- Καθημενου: VERB,pres,mid/pass,ptc,gen,sg,m
- δε: CONJ
- αυτου: PRON,gen,sg,3,m
- επι: PREP
- του: ART,gen,sg,n
- βηματος: NOUN,gen,sg,n
- απεστειλεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτον: PRON,acc,sg,m,3
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,3,m
- λεγουσα·Μηδεν: VERB,pres,act,ptc,nom,sg,f
- σοι: PRON,dat,sg,2
- και: CONJ
- τω: ART,dat,sg,m
- δικαιω: ADJ,dat,sg,m
- εκεινω: PRON,dat,sg,m
- πολλα: ADJ,acc,pl,n
- γαρ: CONJ
- επαθον: VERB,aor,act,ind,1,sg
- σημερον: ADV
- κατ᾽οναρ: PREP
- δι᾽αυτον: PREP
Parallels
- Matthew 1:20 (structural): Like Pilate’s wife, Joseph receives a nocturnal revelation: an angel appears to him in a dream to give crucial moral/relational instruction. Both passages use dreams as decisive communication that directs human response to Jesus or his protectors.
- Matthew 2:13 (structural): An angelic/dream warning to Joseph to flee to Egypt. Parallel in Matthew’s Gospel of God communicating by dreams to influence the protection and fate of Jesus and those around him; establishes a Matthean motif of divine messages delivered in sleep.
- Genesis 20:3 (thematic): God appears to Abimelech ‘in a dream’ and issues a warning concerning another man’s wife (Abraham’s/ a righteous man’s household). The motif of a dream warning a ruler about dealings with a righteous man resonates with Pilate’s wife’s caution to her husband.
- Daniel 2:1 (thematic): Kings (here Nebuchadnezzar) are troubled by dreams and receive revelatory messages tied to their decisions. This parallels the literary-theological motif of dreams functioning as divine communication to those in authority, as in Pilate’s wife’s dream-driven admonition.
Alternative generated candidates
- While he was sitting on the judgment seat his wife sent him a message, saying, 'Have nothing to do with that righteous man, for I have suffered many things today in a dream because of him.'
- While he was sitting on the judgment seat his wife sent to him, saying, “Have nothing to do with that righteous man; for I have suffered many things today in a dream because of him.”
Matt.27.20 - Details
Original Text
Morphology
- Οι: ART,nom,pl,m
- δε: CONJ
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- πρεσβυτεροι: NOUN,nom,pl,m
- επεισαν: VERB,aor,act,ind,3,pl
- τους: ART,acc,pl,m
- οχλους: NOUN,acc,pl,m
- ινα: CONJ
- αιτησωνται: VERB,aor,act,subj,3,pl
- τον: ART,acc,sg,m
- Βαραββαν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- δε: CONJ
- Ιησουν: NOUN,acc,sg,m
- απολεσωσιν: VERB,aor,act,subj,3,pl
Parallels
- Mark 15:11 (verbal): Parallel report of the crowd being persuaded to ask for Barabbas and demand Jesus' crucifixion; closely mirrors Matthew's wording and sequence.
- Luke 23:18-23 (verbal): Luke recounts the crowd's demand to release Barabbas and to crucify Jesus, emphasizing the crowd's choice and Pilate's questioning — same episode as Matthew 27:20.
- John 18:39-40 (thematic): John describes Pilate offering to release Jesus instead of Barabbas and the crowd choosing Barabbas; parallels the theme of crowd manipulation and the substitutionary release.
- John 19:12-15 (structural): Shows the continued pressure from Jewish leaders and the crowd leading to Pilate's surrender; complements Matthew's note that chief priests and elders persuaded the people.
Alternative generated candidates
- Now the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus destroyed.
- Now the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus put to death.
Matt.27.21 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- ηγεμων: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Τινα: PRON,dat,pl,3
- θελετε: VERB,pres,act,ind,2,pl
- απο: PREP
- των: ART,gen,pl,m
- δυο: NUM,card
- απολυσω: VERB,fut,act,ind,1,sg
- υμιν: PRON,dat,pl,m
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν·Τον: VERB,aor,act,ind,3,pl
- Βαραββαν: NOUN,acc,sg,m
Parallels
- Mark 15:6-11 (verbal): Mark recounts the same Passover custom and Pilate's offer to release a prisoner; the crowd demands Barabbas and stirs for Jesus' condemnation—close verbal and narrative parallel.
- Luke 23:18-25 (verbal): Luke describes the crowd insisting on Barabbas' release and pressuring Pilate to crucify Jesus; parallels the demand and Pilate's reluctant capitulation.
- John 18:39-40 (verbal): John records Pilate's offer to release someone and the crowd asking for Barabbas (identified as a robber), noting the chief priests' role in stirring the crowd—same episode from John's perspective.
- Matt 27:22 (structural): Immediate parallel within Matthew: Pilate's follow-up question about Jesus ('What shall I do with Jesus?') and the crowd's verdict ('Let him be crucified') continues the same scene initiated by the choice of Barabbas.
Alternative generated candidates
- The governor again said to them, 'Which of the two do you want me to release for you?' And they said, 'Barabbas!'
- The governor said to them, “Which of the two shall I release to you?” They answered, “Barabbas.”
Matt.27.22 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις: PRON,dat,pl,m
- ο: ART,nom,sg,m
- Πιλατος·Τι: PROPN,nom,sg,m
- ουν: CONJ
- ποιησω: VERB,fut,act,ind,1,sg
- Ιησουν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- λεγομενον: VERB,pres,pass,part,acc,sg,n
- χριστον: NOUN,acc,sg,m
- λεγουσιν: VERB,pres,act,ind,3,pl
- παντες·Σταυρωθητω: ADJ,nom,pl,m
Parallels
- Mark 15:12 (verbal): Pilate asks what to do with Jesus and the crowd replies 'Crucify him'—near verbal parallel to Matthew's phrasing.
- Luke 23:21 (verbal): Luke records the same exchange with the crowd insisting 'Crucify him,' echoing Matthew's account.
- John 19:6 (verbal): John likewise reports the crowd demanding Jesus' execution—'Crucify him'—after Pilate's interrogation, parallel in content if not identical wording.
- Matthew 26:66 (thematic): At Jesus' earlier trial before the council the crowd/accusers call for his death—thematically anticipates and culminates in the later cry for crucifixion.
Alternative generated candidates
- Pilate said to them, 'Then what shall I do with Jesus who is called the Christ?' They all said, 'Let him be crucified!'
- Pilate said to them, “Then what shall I do with Jesus who is called the Christ?” They all said, “Let him be crucified!”
Matt.27.23 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- εφη·Τι: VERB,impf,act,ind,3,sg
- γαρ: CONJ
- κακον: NOUN,acc,sg,n
- εποιησεν: VERB,aor,act,ind,3,sg
- οι: ART,nom,pl,m
- δε: CONJ
- περισσως: ADV
- εκραζον: VERB,impf,act,ind,3,pl
- λεγοντες·Σταυρωθητω: PART,pres,act,nom,pl,m
Parallels
- Mark 15:14 (verbal): Pilate asks essentially the same question ('Why, what evil has he done?') and the crowd likewise shouts 'Crucify him!'—a close verbal parallel to Matthew 27:23.
- Luke 23:21-22 (verbal): Luke records the crowd repeatedly crying 'Crucify him!' and Pilate's attempt to release Jesus—paralleling the exchange in Matthew where the crowd demands crucifixion.
- John 19:6,15 (verbal): John depicts the crowd shouting 'Crucify him!' and later rejecting Jesus as their king, pressuring Pilate—another independent Gospel account of the same demand.
- Psalm 2:1-2 (thematic): The raging of the peoples and plotting of rulers against 'the Lord's anointed' thematically parallels the hostile rejection of Jesus and the leaders' demand for his crucifixion.
Alternative generated candidates
- And the governor said, 'Why, what evil has he done?' But they shouted all the more, 'Let him be crucified!'
- And he said, “Why, what evil has he done?” But they cried out all the more, “Let him be crucified!”
Matt.27.24 - Details
Original Text
Morphology
- Ιδων: PART,aor,act,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- οτι: CONJ
- ουδεν: PRON,acc,sg,n
- ωφελει: VERB,pres,act,ind,3,sg
- αλλα: CONJ
- μαλλον: ADV,comp
- θορυβος: NOUN,nom,sg,m
- γινεται: VERB,pres,mid,ind,3,pl
- λαβων: VERB,aor,act,ptcp,nom,sg,m
- υδωρ: NOUN,acc,sg,n
- απενιψατο: VERB,aor,mid,ind,3,sg
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- απεναντι: PREP
- του: ART,gen,sg,n
- οχλου: NOUN,gen,sg,m
- λεγων·Αθωος: PART,pres,act,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- απο: PREP
- του: ART,gen,sg,n
- αιματος: NOUN,gen,sg,n
- τουτου·υμεις: DEM,gen,sg,n
- οψεσθε: VERB,fut,mid,ind,2,pl
Parallels
- Psalm 26:6 (verbal): Uses the image of washing hands to claim innocence (“I will wash my hands in innocence”), paralleling Pilate’s washings and declaration ‘I am innocent of this man’s blood.’
- Exodus 30:18-21 (allusion): Priestly injunction to wash hands (and feet) before ministering—Pilate’s public hand‑washing evokes ritual cleansing imagery as a symbolic absolution of responsibility.
- Mark 15:15 (structural): Mark records Pilate’s capitulation—releasing Barabbas and handing Jesus over to be crucified—paralleling Matthew’s account of Pilate attempting to disavow responsibility even as he yields to the crowd.
- Luke 23:4, 23:16, 23:24 (verbal): Luke preserves Pilate’s repeated statements that he finds no basis for a charge and his efforts to release Jesus (and ultimately releasing Barabbas), echoing Matthew’s theme of Pilate disclaiming guilt before the crowd.
- John 19:4-6 (thematic): John records Pilate’s public pronouncements that he finds no crime and the crowd’s insistence on crucifixion—paralleling Matthew’s portrayal of Pilate attempting to distance himself from responsibility for Jesus’ death.
Alternative generated candidates
- So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, 'I am innocent of this man's blood; see to it yourselves.'
- When Pilate saw that he was gaining nothing but that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man's blood; see to it yourselves.”
Matt.27.25 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: VERB,aor,act,part,nom,sg,m
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- λαος: NOUN,nom,sg,m
- ειπεν·Το: VERB,aor,act,ind,3,sg
- αιμα: NOUN,nom,sg,n
- αυτου: PRON,gen,sg,3,m
- εφ᾽ημας: PRON,acc,pl,1
- και: CONJ
- επι: PREP
- τα: ART,nom,pl,neut
- τεκνα: NOUN,acc,pl,n
- ημων: PRON,gen,pl,1
Parallels
- Matt.23:35-36 (thematic): Jesus charges that the current generation will bear the blood of the prophets (from Abel to Zechariah); echoes the theme of collective responsibility for righteous blood found in 27:25.
- Luke 23:25 (structural): Parallel passion narrative: the crowd demands Barabbas and calls for Jesus' execution—same narrative scene as Matthew 27 where the people actively participate in surrendering Jesus to death (Luke omits the explicit 'blood on us' formula).
- John 19:15 (structural): In John the crowd declares 'We have no king but Caesar' and accepts responsibility for Jesus' fate; another account attributing agency and culpability for Jesus’ death to the assembled people.
- Acts 7:52 (thematic): Stephen accuses the Jewish leaders of always resisting the Holy Spirit and killing the Righteous One—an early Christian interpretation attributing culpability for Jesus' death to Israelite authorities/people, resonating with Matthew's collective guilt language.
- Deut.21:8-9 (structural): Deuteronomy prescribes a public elders' washing of hands to declare innocence in an unsolved homicide; provides a legal/ritual contrast to Matthew's crowd who instead claims the victim's blood upon themselves, highlighting the reversal of professed responsibility.
Alternative generated candidates
- All the people answered, 'His blood be on us and on our children!'
- All the people answered, “His blood be upon us and upon our children!”
Matt.27.26 - Details
Original Text
Morphology
- τοτε: ADV
- απελυσεν: VERB,aor,act,ind,3,sg
- αυτοις: PRON,dat,pl,m
- τον: ART,acc,sg,m
- Βαραββαν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- δε: CONJ
- Ιησουν: NOUN,acc,sg,m
- φραγελλωσας: VERB,aor,act,part,nom,sg,m
- παρεδωκεν: VERB,aor,act,ind,3,sg
- ινα: CONJ
- σταυρωθη: VERB,aor,pass,subj,3,sg
Parallels
- Mark 15:15 (verbal): Pilate similarly 'released Barabbas' and 'delivered Jesus to be crucified' after having him scourged — close verbal/parallell wording to Matthew's account.
- Luke 23:24-25 (structural): Luke records Pilate releasing Barabbas and handing Jesus over to be crucified, with emphasis on the crowd's choice and Pilate yielding to their demand.
- John 19:16 (verbal): John states that Pilate 'delivered Jesus to them to be crucified,' echoing Matthew's declaration of handing Jesus over for crucifixion.
- John 18:39-40 (structural): John describes the custom and the crowd choosing Barabbas over Jesus, providing the Johannine parallel to Matthew's account of Barabbas' release.
- Isaiah 53:5 (thematic): The Suffering Servant prophecy—'he was wounded for our transgressions'—is thematically linked to Jesus' scourging and crucifixion as predicted fulfillment of suffering on behalf of others.
Alternative generated candidates
- Then he released Barabbas for them; and having scourged Jesus, he delivered him to be crucified.
- Then he released Barabbas to them. And having scourged Jesus, he handed him over to be crucified.
Now Jesus stood before the governor, and the governor asked him, "Are you the King of the Jews?" Jesus said to him, "It is as you say." And while he was accused by the chief priests and the elders, he offered no answer.
Then Pilate said to him, "Do you not hear how many things they testify against you?" But he gave him no answer, not even to a single charge, so that the governor marveled greatly. Now at the feast the governor was accustomed to release for the crowd one prisoner whom they requested.
At that time they had a notorious prisoner called Barabbas. So when they were gathered, Pilate said to them, "Which one do you want me to release for you: Barabbas, or Jesus who is called the Christ?"
For he knew that out of envy they had handed him over.
While he was sitting on the judgment seat his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered much today in a dream because of him." Now the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus put to death.
The governor said to them, "Which of the two shall I release for you?" They answered, "Barabbas."
Pilate said, "Then what shall I do with Jesus who is called the Christ?" They all answered, "Let him be crucified."
He said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified!"
When Pilate saw that he was getting nowhere but that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood; see to it yourselves." And all the people answered, "His blood be on us and on our children!"
Then he released to them Barabbas; and after flogging Jesus, he handed him over to be crucified.