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New Century Version
Matthew 27:16
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At that time they had a notorious prisoner called Barabbas.
And they had then a notable prisoner, called Barabbas.
And they had then a notable prisoner, called Barabbas.
And they had then a notorious prisoner called Barabbas.
And at that time they were holding a notorious prisoner called Barabbas.
And at that time they were holding a notorious prisoner [guilty of insurrection and murder], called Barabbas.
At that time they were holding a notorious prisoner, called Barabbas.
And at that time they were holding a notorious prisoner, called Barabbas.
At that time they were holding a notorious prisoner named Barabbas.
At that time a well-known terrorist named Jesus Barabbas was in jail.
There was at that time a notorious prisoner being held, named Yeshua Bar-Abba.
And they had then a notable prisoner, named Barabbas.
At that time there was a man in prison who was known to be very bad. His name was Barabbas.
And they had then a notable prisoner, called Barabbas.
They had a well-known prisoner, called Bar-Abbas, who was bound.
At that time there was a well-known prisoner named Jesus Barabbas.
And at that time they had a notorious prisoner named Jesus Barabbas.
And they had then a notable prisoner, Barabbas.
And they had then a notable prisoner, called Barabbas.
And they had then an important prisoner, whose name was Barabbas.
They had then a notable prisoner, called Bar-Abba.
At that time they were holding a notorious prisoner named Barabbas.Jesus Barabbas">[fn]
But there was (then) bound a notorious prisoner who was called Bar-aba.
And they had then in bonds a noted prisoner, called Bar Abas.
He had then a notable prysoner, called Barabbas.
And they had then a notable prisoner, called Barabbas.
They had then a notable prisoner, called Barabbas.
And they had then a notorious prisoner, named Barabbas.
and at this time they had a notorious prisoner called Barabbas.
And he hadde tho a famous man boundun, that was seid Barrabas.
And they had then a notable prisoner, called Jesus Barabbas.
And they had then a notable prisoner, called Barabbas.
At that time they had in custody a notorious prisoner named Jesus Barabbas.
And at that time they had a notorious prisoner called Barabbas. [fn]
This year there was a notorious prisoner, a man named Barabbas.
They had a man who was known by all the people whose name was Barabbas.
At that time they had a notorious prisoner, called Jesus Barabbas.
Now they had at that time a distinguished prisoner, called, Barabbas.
And he had then a notorious prisoner that was called Barabbas.
And they had then a notorious prisoner, called Barab'bas.
He had then a notable presoner called Barrabas.
and they had then a noted prisoner, called Barabbas,
And at the same tyme he had a notable presoner called Barrabas.
there happen'd to be then in custody a notorious criminal, nam'd Barabbas.
There was a ruthless bandito named Barabbas who was in jail at this time.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a: Mark 15:7, Luke 23:18, Luke 23:19, Luke 23:25, John 18:40, Acts 3:14, Romans 1:32
Reciprocal: Acts 4:16 - a notable
Gill's Notes on the Bible
And they had then a notable prisoner,.... The Vulgate Latin reads, "he had"; that is, Pilate, who had committed him to prison, and under whose power he was: for the Jews had lost all authority of this kind, at least in capital cases. This prisoner is called a "notable" one; that is, a famous, or rather an infamous one: he was a thief, and a robber, and had been guilty of sedition; had made, or joined with others in an insurrection, and had committed murder in it; and so, on more accounts than one, was deserving of death: nor could it be otherwise expected by himself, or others, but that he should die: his name was
called Barabbas; that is, as the Syriac version reads it, בר אבא, which signifies "the son of a father": a father's child that was spoiled and ruined, and a child of his father the devil. This was a name common among the Jews. Frequent mention is made of R. Abba h, and Bar Abba is the son of Abba: hence we read of Abba Bar Abba i, and of R. Samuel Bar Abba k and of R. Simeon Bar Abba l, and of R. Chijah Bar Abba m. In Munster's Hebrew Gospel it is read רבה
בר, "Bar Rabbah, the son of a master"; and so Jerom says, that in the Gospel according to the Hebrews it is interpreted, "the son of their master"; but the former is the right name, and the true sense of the word. The Ethiopic version adds, "the prince", or "chief of robbers, and all knew him"; and the Arabic, instead of a "prisoner", reads, a "thief", as he was.
h Juchasin, fol. 70. 1, &c. i T. Bab. Beracot, fol. 18. 2. & Hieros Pesachim, fol. 32. 1. & Juchasin, fol. 104. 1. k T. Hieros. Pesachim, fol. 32. 1. l T. Hieros. Succa, fol. 53. 3. Juchasin, fol. 105. 1. m T. Hieros. Succa, fol, 55. 3. Juchasin, fol. 91. 2.
Barnes' Notes on the Bible
See also the parallel places in Mark 15:6-14; Luke 23:17-23; John 18:39-40.
Matthew 27:15
At that feast - The feast of the Passover.
The governor was wont to release ... - that is, was “accustomed” to release.
From what this custom arose, or by whom it was introduced, is not known. It was probably adopted to secure popularity among the Jews, and to render the government of the Romans less odious. Any little indulgence granted to the Jews during the heavy oppression of the Romans would serve to conciliate their favor, and to keep the nation from sedition. It might happen often that when persons were arraigned before the Romans on charge of sedition, some special favorite of the people, or some leader, might be among the number. It is evident that if they had the privilege of recovering such a person, it would serve much to allay their feelings, and make tolerable the yoke under which they groaned.
Matthew 27:16
A notable prisoner - The word “notable” means one that is “distinguished” in any way either for great virtues or great crimes.
In this place it evidently means the latter He was perhaps the leader of a band who had been guilty of sedition, and had committed murder in an insurrection, Luke 23:19.
Matthew 27:17
Whom will ye that I release ... - Pilate was satisfied of the innocence of Jesus, Luke 23:13-16
He was therefore desirous of releasing him. He expected to release one to the people. He knew that Jesus, though condemned by the chief priests, was yet popular among the people He therefore attempted in this manner to rescue him from the hands of the priests, and expected that the people would prefer Him to an odious and infamous robber and murderer. Had the people been left to themselves it would probably have been done.
Jesus, which is called Christ - That is, Jesus, who claims to be the Messiah. Pilate probably did not believe it, or care much for it. He used the name which Jesus had acquired among the people. Perhaps, also, he thought that they would be more likely to ask him to be released if he was presented to them as the Messiah. Mark Mark 15:9 adds that he asked them whether they would that he should release “the King of the Jews?” It is probable that he asked the question in both ways. Perhaps it was several times repeated, and Matthew has recorded one way in which it was asked, and Mark another. He asked them whether they would demand him who “was called the Christ,” expecting that they would be moved by the claims of the Messiah - claims which, when he entered Jerusalem in triumph, and in the temple, they had acknowledged. He asked them whether they would have the “King of the Jews” probably to ridicule the priests who had delivered him on that charge. He did it to show the people how absurd the accusation was. There Jesus stood, apparently a poor, inoffensive, unarmed, and despised man. Herod had set him at naught and scourged him, and sent him back. The charge, therefore, of the priests, that he was a “king” opposed to the Roman emperor, was supremely ridiculous; and Pilate, expecting that the people would see it so, hoped also that they would ask that he might be released.
Matthew 27:18
For he knew that for envy ... - This was envy at his popularity.
He drew away the people from them. This Pilate understood, probably, from his knowledge of the pride and ambition of the rulers, and from the fact that no danger could arise from a person that appeared like Jesus. If Pilate knew this, he was bound to release him himself. As a governor and judge, he was under obligation to protect the innocent, and should, in spite of all the opposition of the Jews, at once have set him at liberty. But the Scriptures could not then have been fulfilled. It was necessary, in order that an atonement should be made. that Jesus should be condemned to die. At the same time. it shows the wisdom of the overruling providence of God, that he was condemned by a man who was satisfied of his innocence, and who proclaimed before his accusers his “full belief” that there was no fault in him.
Matthew 27:19
When he was set down on the judgment-seat - Literally, “While he was sitting.” This message was probably received when he had resumed his place on the judgment-seat, after Jesus had been sent to Herod.
See the notes at Matthew 27:14.
His wife sent unto him - The reason why she sent to him is immediately stated - that she had a dream respecting him. We know nothing more of her. We do not know whether she had ever seen the Saviour herself, but it would seem that she was apprised of what was taking place, and probably anticipated that the affair-would involve her husband in trouble.
Have thou nothing to do ... - That is, do not condemn him. Perhaps she was afraid that the vengeance of heaven would follow her husband and family if he condemned the innocent.
That just man - The word “just,” here, has the sense of “innocent,” or not guilty. She might have been satisfied of his innocence from other sources as well as from the dream.
I have suffered many things ... - Dreams were considered as indications of the divine will, and among the Romans and Greeks, as well as the Jews, great reliance was placed on them. Her mind was probably agitated with the subject. She was satisfied of the innocence of Jesus; and, knowing that the Jews would make every effort to secure his condemnation, it was not unnatural that her mind should be excited during her sleep, perhaps with a frightful prospect of the judgments that would descend on the family of Pilate if Jesus was condemned. She therefore sent to him to secure, if possible, his release.
This day - It was now early in the morning. The Jewish “day” began at sunset, and she employed the usual language of the Jews respecting time. The dream was, in fact, in the night.
Matthew 27:20
Persuaded the multitude - The release of a prisoner was to be to the people, not to the rulers.
The rulers, therefore, in order to secure the condemnation of Jesus, urged on the people to demand Barabbas. The people were greatly under the influence of the priests. Galileans among the citizens of Jerusalem were held in contempt. The priests turned the pretensions of Jesus into ridicule. Hence, in a popular tumult, among a flexible and changing multitude, they easily excited those who, but a little before, had cried Hosanna, to cry, Crucify him.
Matthew 27:21
Whether of the twain? - Which of the two, Jesus or Barabbas?
Matthew 27:23
And the governor said, Why? - Luke informs us that Pilate put this question to them “three times,” so anxious was he to release him.
He affirmed that he had found no cause of death in him. He said, therefore, that he would chastise him and let him go. He expected, probably, by causing him to be publicly whipped, to excite their compassion, to satisfy “them,” and thus to evade the demands of the priests, and to set him at liberty with the consent of the people. So weak and irresolute was this Roman governor! Satisfied of his innocence, he should at once have preferred “justice to popularity,” and acted as became a magistrate in acquitting the innocent.
Let him be crucified - See the notes at Matthew 27:39. Luke says they were instant with loud voices demanding this. They urged it. They demanded it with a popular clamor.
Clarke's Notes on the Bible
Verse Matthew 27:16. A notable prisoner - Barabbas. — This person had, a short time before, raised an insurrection in Jerusalem, in which it appears, from Mark 15:7, some lives were lost. In some MSS., and in the Armenian and Syriac Hieros., this man has the surname of Jesus. Professor Birch has discovered this reading in a Vatican MS., written in 949, and numbered 354, in which is a marginal note which has been attributed to Anastasius, bishop of Antioch, and to Chrysostom, which asserts that in the most ancient MSS. the passage was as follows: - Τινα θελετε απο των δυω απολυσω υμιν, ΙΝ τον βαραββαν, η ΙΝ τον λεγομενον ΧΝ: Which of the two DO ye wish me to release unto you, Jesus Barabbas, or Jesus who is called Christ? As Jesus, or Joshua, was a very common name among the Jews, and as the name of the father was often joined to that of the son, as Simon Barjonah, Simon, son of Jonah; so it is probable it was the case here, Jesus Barabba, Jesus, son of Abba, or Abbiah. If this name were originally written as above, which I am inclined to believe, the general omission of JESUS in the MSS. may be accounted for from the over zealous scrupulosity of Christian copyists, who were unwilling that a murderer should, in the same verse, be honoured with the name of the Redeemer of the world. See Birch in New Test.
