to determine (as an active option from subjective impul… · verb — imperfect active indicative, 3rd person plural
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Matthew 26:5 But they said, Not on the feast day, lest there be an uproar among the people.
Mark 15:6-15 Now at that feast he released unto them one prisoner, whomsoever they desired.
Luke 23:16 I will therefore chastise him, and release him.
John 18:38-40 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no faul…
John 19:16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
Acts 24:27 But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound.
Acts 25:9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things be…
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Jamieson-Fausset-Brown on Matthew 27:9
Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (Zac 11:12-13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (Mat 21:4-5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from LIGHTFOOT: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest…
Now at that feast,.... The Syriac, Arabic, and Ethiopic versions read, "at every feast": which looks as if the authors of these versions thought the sense was, that the following custom was used at each feast in the year, at the feasts of pentecost, and tabernacles, and passover; whereas it was only at the feast of the passover; and which is meant by the feast here, as is clear from John 18:39. It was but once a year that this was done; at every returning passover; and so the Persic version renders it, "every year on the day of the feast"; that is, of the passover, and which was frequently called by way of emphasis, "the feast":
the governor was wont to release unto the people a prisoner,…
Matthew 27:15-23
Matthew 27:15-23
Mark 15:6-14
Luke 23:13-23
15. Now the governor was wont at the festival to release to the multitude one prisoner, whomsoever they wished. 16. And they had at that time a notable prisoner, who was called Barabbas. 17. When they were assembled, therefore, Pilate said, Which of them do you wish that I should release to you? Barabbas, or Jesus, who is called Christ? 18. For he knew that they had delivered him up through envy. 19. And while he was sitting on the judgment-seat, his wife sent to him, saying, Have thou nothing to do with that righteous man; for I have suffered many thing today in a dream on his account. 20. But the chief priests and the elders…
The Church Fathers
Thus do the Gentiles show favours to those whom they subject to themselves, until their yoke is riveted. Yet did this practice obtain also among the Jews, Saul did not put Jonathan to death, because all the people sought his life. (1 Sam. 14.)
Now at the feast day the governor was accustomed to release to the people one prisoner, whomever they wished. Do not be surprised if, the Roman rule still being in its beginnings among them, and the Jews newly taking up the yoke of the Romans, since it had been granted to the Jews that at the paschal solemnity they might ask for one whom they wished, even though he seemed liable for a thousand murders. For thus the nations render certain favors to those whom they subject to themselves, until their yoke is confirmed over them. Yet this custom of releasing a prisoner existed at one time also among the Jews. For when Saul had decreed that no one should take food, but Jonathan had tasted a honeycomb against the king's decree, he found Jonathan liable; and although he was his appointed son, yet on account of some oath of his he had decreed to put him to death. But he did not kill him, since all the people of Israel intervened and asked for him to be granted his life. But that Pilate released one prisoner to the people, or that Saul, at the people's request, released Jonathan, is no wonder; for the life of both those who were asking was under fault, since the Jews were always liable. But let us inquire whether something of this sort happens also in the judgment of God, so that the whole Church may be able to ask that some sinner be freed from the condemnation of sin — and especially if perhaps he has all the remaining works of perdition, yet is unwearied in doing good to the Church. For you will find such men often set in positions of power: sinners indeed in other respects, yet doing much on behalf of Christians as far as it is possible for them. And you will be led the more to inquire into such matters, if it has a fitting rationale, seeing that Israel too used to pray to God "for the life of Nebuchadnezzar" and of Belshazzar his son. But this, if it seems to anyone worthy of inquiry, let him inquire into it. But as for what is plain, let us all try to take care that we be found to be among those who ask, and in the rank of those who have lived well, rather than among those on whose behalf petition is made as for evil men. For even if one of the sinners is granted to the prayers of the Church, it is nevertheless not just that such a one should attain glory and blessedness; for it is enough that he be released from punishment. But I think, on account of that…
Dictionary and topics
Criminals · Released at feasts — Released at feasts
Feast Of The Passover, The · Custom of releasing a prisoner at — Custom of releasing a prisoner at
Judge · Kings and other rulers as — Kings and other rulers as
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
Pilate’s custom seems out of character; he was not known for wanting to please his Jewish subjects. However, if Pilate’s position with Caesar was precarious at this point (see study note on John 19:12; see Philo, On the Embassy to Gaius 159–161), then this gesture may have been to keep the peace and thus avoid negative attention from Rome.
