7—14.
id , ο” 1”. μείζονα ἁμαρτίαν "ἔχει. “ ἀπολῦσαι αὐτόν.
ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος.
- - ΄ ποιῶν, " ἀντιλέγει τῷ Καίΐσαρι.”
13. Ὁ οὖν Πιλάτος ἀκούσας τοῦτον iv. 4.
855
12. P’Ek τούτου 3 ἐζήτει ὁ Πιλάτος ο ix. 41.
Ρ Vi. 66 reff:
οἱ δὲ ᾿Ιουδαῖοι ἔκραζον + λέγοντες, “Edy τοῦτον q v. τὸ.
op ee EVEL: 7.) QuTOY 515. xxii. 22; Hos. Lk.
was 6 βασιλέα
A , 38 ” 9 3 A Ce SP > 3 - , 1. 34. τὸν λόγον, ἤγαγεν ἔξω τὸν ᾿Ιησοῦν, καὶ ἐκάθισεν ἐπὶ τοῦ βήματος, tv. 2; vw.
εἰς τόπον λεγόμενον Λιθόστρωτον, ' Ἑβραϊστὶ δὲ Γαββαθᾶ: 14. ἦν δὲ παρασκευὴ τοῦ πάσχα, dpa δὲ ὡσεὶ ἕκτη."
17, 20. Rev. ix. II; Xvi.
καὶ λέγει τοῖς 16.
1 εκραυγαζον is adopted by Tisch. after AIL; εκραυγασαν by W.H. after BD 33.
3 Ti.W.H. read ωρα ην ws with SAB.
cursives.
this and from this point, ἐκ τούτον, as in vi. 66, ‘‘upon this,” with a causal as well as a temporal reference, ἐζήτει 6 Πιλάτος ἀπολῦσαι αὐτόν, Pilate sought (ineffectually, fmperfect) to set Him free.
Vv. 126-16, Fresh assault upon Pilate and his final surrender.—Ver. 12. ot δὲ ουδαῖοι, “' but the Jews,’ a new turn was at this point given to the case by the cunning of the Sanhedrists, who cried out, ἔκραζον λέγοντες Ἐὰν . . . Καίσαρι. φίλος τοῦ Καΐσαρος. Wetstein says: ‘‘ Legati, praesides, praefecti, consiliarii, amici Caesaris dicebantur,’’ but it is not in this titular sense the expression is here used. The meaning is: Thou dost not show thyself friendly to Caesar. The reason being that every one who makes himself a king, ἀντιλέγει τῷ Καίσαρι, ““speaks against Caesar”. Euthymius, Field, Thayer, etc., prefer ‘‘setteth him- self against Caesar,” ‘‘ resisteth his authority’. And as Jesus made Himself a king, Pilate would aid and abet Him by pronouncing Him innocent. This was a threat Pilate could not despise. Tiberius was suspicious and jealous. [* Judicia majestatis . . « atrocissime exercuit.” Suetonius, Tib., 58. Treason was the makeweight in all accusations. Tacitus, Annals, iii. 38.]—Ver. 13. Pilate therefore, when he heard this, brought Jesus out, καὶ ἐκάθισεν ἐπὶ τοῦ βήματος. In the Gospel according to Peter, ἐκάθισεν is understood transitively: καὶ ἐκάθισαν αὐτὸν ἐπὶ καθέδραν κρίσεως λέγοντες Δικαίως κρῖνε, βασιλεῦ τοῦ Ισραήλ. Similarly in Justin, I. Apol., i. 35. This rendering presents a_ strikingly dramatic scene, and admirably suits the “‘behold your king” of ver. 14. (See Expositor for 1893, p. 296 ff., and Robinson and James’ Gospel accord- ing to Peter, p. 18.) But it is extremely unlikely that Pilate should thus have degraded his seat of justice, and much more natural to suppose that ἐκάθισεν
τριτη is found SycDsuppLX and some
is used intransitively, as in xii. 14, etc. (Joseph., Bell. Fud., ii. 9, 3, 6 Πιλάτος καθίσας ἐπὶ βήματος), and that Pilate’s taking his seat is mentioned to indicate that his mind was now made up and that he was now to pronounce his fina] judgment. The βῆμα was the suggestum or tribunal, the raised platform (Livy, maa. 2915!) Ταςι ists; ἵν. 25)! or seat (Suet., Aug., 44) on which the magistrate sat to administer justice. See 2 Macc. xiii. 26.—eis τόπον λεγόμενον Λιθόστρωτον. “at a place called Lithostroton,”’ 1.6., lit. Stone pavement, or Tesselated pavement (of which see reproductions in Rich’s Antiq.). Cf. 2 Chron. vii. 3, Joseph., Bell. Fud., vi. 1,1. Pliny (xxxvi. 15) defines Lithostrota as mosaics, ‘‘parvulis certe crustis,’’ and says they were a luxury introduced in the time of Sulla and found in the provinces rather than in Rome (see Krebs iz loc.). The space in front of the praetorium where the βῆμα stood was thus paved and therefore currently known as “ Litho- stroton”: Ἑβραϊστὶ δὲ Γαββαθᾶ, “' but in Hebrew,” z.e., in the popular Aramaic, ‘* Gabbatha,”’ which is not a translation of Lithostroton, but a name given to the same place from its being raised, from
23, The tribunal