326
τὸν δὲ ᾿Ιησοῦν ἀπολέσωσιν. αὐτοῖς, “Tiva θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν;
“ BapaBBav.” 1 τὸν λεγόμενον Χριστόν ; ” xv. 14 (W.
H.). Acts XXVi. 11.
σῶς ἔκραζον, λέγοντες, “ Σταυρωθήτω.”
21. ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν οἱ δὲ εἶπον,
22. Λέγει αὗτοῖς 6 Πιλάτος, “ Τί οὖν ποιήσω ᾿Ιησοῦν Λέγουσιν αὐτῷ 3 πάντες, “Σταυρωθήτω.” ΙΜΚ. x. 26; 23. Ὁ δὲ ἡγεμὼν ἓ ἔφη, “Ti γὰρ κακὸν ἐποίησεν;
οἱ δὲ | περισ- 24. ᾿Ιδὼν δὲ ὁ Πιλάτος,
mhere only. ὅτι οὐδὲν ὠφελεῖ, ἀλλὰ μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ, ™ ἀπενί-
ato τὰς χεῖρας ἀπέναντι “ τοῦ ὄχλου, λέγων, “:᾿Αθῶός εἰμι ἀπὸ τοῦ
αἵματος τοῦ δικαίου ὅ
τούτου: ὑμεῖς ὄψεσθε.”
25. Καὶ ἀποκριθεὶς
mas ὁ ads εἶπε, “TS αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.” n here and 26. Τότε ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν : τὸν δὲ ᾿Ιησοῦν " φραγελλώ-
in Mk. xv. 15.
1 τον before Bap. in NBL 1, 33. 2 αντω omitted in NABDAZ.
4 κατεναντι in BD (W.H. in text bracketed).
σας παρέδωκεν ἵνα σταυρωθῇ.
3 SB 33, 69 omit ηγεμων. SLA have απεναντι (Tisch.).
5 BD omit του δικαιου, which probably has crept in from ver. 19.
Vv. 20-26. Result of the appeal to the people.—Ver. 20. ot δὲ ἀρχ., etc.: the Sanhedrists saw the danger, and set themselves to bias the popular judgment, not sure what might otherwise happen— with success, ἔπεισαν. So when, after due interval, the governor put the. ques- tion, the reply was (ver. 21) τὸν Βαραβ- Bav, and to the further question what then was to be done with Jesus: the unanimous (πάντες) reply was Στανρω- θήτω. Where were the men who had a few days ago shouted Hosanna? If there, how fickle; if absent, why? Or were they silent, cowed by the prevailing mood ?—Ver. 23. τί γὰρ κακὸν: ellipti- cal, implying unwillingness to carry out the popular will. (Fritzsche, Grotius.) Some, Palairet, Raphel, etc., take yap as τεἀυπάαπῖ.--περισσῶς ἔκραζον, they kept crying out more loudly. Cf. Mk., where the force of περισσῶς comes out more distinctly.—Ver. 24. ὅτι οὐδὲν ὠφελεῖ, that it was no use, but rather only provoked a more savage demand, as is the way of πιοῦς.--λαβὼν ὕδωρ, etc.: washed his hands, following a Jewish custom, the meaning of which all present fully understood, accompany- ing the action with verbal protestations ofinnocence. This also, with the grim reply of the people (ver. 25), peculiar to Mt.; a ‘*traditional addition ’’ (Weiss). —Ver. 26. τότε ἀπέλνσεν: Pilate, lack- ing the passion for justice, judges not according to the merits but according to policy. When he discovered that Jesus
was not a popular favourite, in fact had no friends, he had no more interest in Him, but acted as the people wished, loosing Barabbas and delivering Jesus to be crucified, after having first subjected Him {ο scourging (φραγελλώσας = flagello, a Latinism probably borrowed from Mk.). Such was the barbarous practice of the Romans. It is alluded to by Josephus (B. J., v. 11, 1) in these terms : paorryovpevor δὴ καὶ προβασανι- ἵόμενοι τοῦ θανάτον πᾶσαν αἰκίαν ἀνεσταυροῦντο τοῦ τείχους ἀντικρύ. Brandt thinks that the alleged custom of releasing a prisoner had no existence, and that the story in the Gospels arose out of an occurrence at a later time, the release of a prisoner the son of a Rabbi concerned in a tumult. The Christians said: they release the son of the Scribe and they crucified our Jesus, and at last the incident was read back into the story of the Passion (Ε. G., pp. 94-105).
Vv. 27-31. YFesus the sport of the soldiery (Mk. xv. 16-20).—Ver. 27. τότε: when Jesus had been sentenced to cruci- fixion.—oi στρατιῶται τ. ἣ., the soldiers of the governor, {.ε., his bodyguard.— παραλαβόντες, etc.: they conducted Jesus from the scene of judgment (with- out) to the πραιτώριον, {.ε., the official residence ofthe procurator, either Herod’s palace, or more probably a palace con- nected with the fort Antonia, with barracks attached. The word has various meanings: a general’s tent, a governor’s residence, the barracks of the Praetorian