§27.11Στίχ. ια΄. Καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν, λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ὡς ἐπὶ δημοσίῳ ἐγκλήματι κατακριθέντα αὐτὸν ἐρωτᾷ Πιλάτος λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων Ζητεῖ μυκτηρίζων, ἢ ἀμφιβάλλων οὕτως ἐρωτᾷ.
Verse 11: "And the governor asked him, saying, 'Are you the King of the Jews?'" Pilate asks Him, as if He were one condemned on a public charge, saying, "Are you the King of the Jews?" He questions Him either mocking or in doubt.
Ὁ δὲ Ἰησοῦς ἠρέμα, ὑπαινιττόμενος τὸ ναὶ, ὧς πάντων ἀνθρώπων βασιλεὺς, ἔφη τὸ, Σὺ λέγεις. Ἐπεὶ ὁ μὲν ἀρχιερεὺς δικαστικῶς ἠρώτα λέγων· Εἰπὲ ἡμῖν εἰ σὺ εἷ ὁ βασιλεὺς, Πιλάτος δὲ ἀποφαντικῶς.
But Jesus, gently hinting at the affirmative, as King of all men, said, "You say so." For while the high priest questioned Him judicially, saying, "Tell us if you are the King," Pilate questioned Him declaratively.
Ὅρα δὲ εἰ μὴ τὸ μὲν, Σὺ εἶπας, τῷ ἀρχιερεῖ λεγόμενον, τὸν δισταγμὸν αὐτοῦ λεληθότα, ἐλέγχει· τὸ δὲ, Σὺ λέγεις, τῷ Πιλάτῳ, τὴν ἀπόφασιν αὐτοῦ κυροῖ.
Consider whether "You said it," spoken to the high priest, exposes his hidden hesitation, while "You say so," spoken to Pilate, confirms his declaration.
Ἦν γὰρ βασιλεὺς τοῦ Ἰσραὴλ, μήτε εἰπὼν ναὶ, ἵνα μὴ δῷ εὔλογον ἀφορμὴν τῷ Πιλάτῳ καταδικάζειν. (28) Διὰ τὸ ἀμετάτρεπτον αὐτῶν οὐδὲ αὐτοῖς ἀντιφθέγγεται.
For He was King of Israel, yet did not say "yes," so as not to give Pilate a reasonable pretext for condemning Him. (28) Because of their stubbornness, He does not even answer them.
Καλῶς δὲ οὐδὲ τῷ Πιλάτῳ ἀπεκρίθη, ὅτι ἀμφιβάλλει εἰ χρὴ αὐτὸν πρὸς τὰς ἀδίκους κατηγορίας ἀπολογεῖσθαι, καὶ ὅτι διχογνωμῶν ἐστι περὶ αὐτῶν.
And it was well that He did not answer Pilate either, because Pilate was in doubt whether He ought to defend Himself against the unjust accusations, and was of two minds about them.
Δῆλον γὰρ ἦν, ὅτι, εἶ ἀπελογήσατο καὶ παρέστησεν ἑαυτὸν οὐδενὶ (29) ἔνοχον ἐγκλήματος, ἀπἔλυσεν ἂν ὁ δικαστὴς αὐτὸν, λαβὼν ὁδὸν τοῦ χρηστὰ περὶ αὐτοῦ ἀποφήνασθαι.
For it was clear that, if He had made a defense and presented Himself as guilty of no charge, the judge would have released Him, having found a way to declare what was good concerning Him.
Ὅθεν καὶ ὁ ἡγεμὼν ἐθαύμαζεν αὐτὸν, πῶς, δυνάμενος εἰπεῖν πολλὰς ἀπολογίσ, ἐσιώπα.
Hence the governor also marveled at Him, how He kept silent when He was able to make many defenses.
Διὸ καὶ ὡς θέλων αὐτὸν ἀπολῦσαι, εἰς τοῦτο αὐτὸν προετρέπετο (30)· ὅτι γὰρ φθόνῳ παρεδόθη, καὶ Πιλάτῳ δῆλον ἦν.
Therefore, as if wishing to release Him, he urged Him to this; for it was clear even to Pilate that He had been delivered up out of envy.
Οὐχ ἁπλῶς δὲ θαυμάζει, ἀλλὰ καὶ λίαν· τάχα μὲν διὰ τὸ ἄτρεπτον καὶ ἀτάραχον αὐτοῦ πρὸς θάνατον, καὶ ἐν τούτοις γαληνὸν τοῦ προσώπου· ἢ καὶ τὴν ὑπὲρ ἄνθρωπον αὐτοῦ μακροθυμίαν ἐθαύμαζεν.
And he does not marvel simply, but exceedingly; perhaps because of His unchanging and undisturbed attitude toward death, and His peaceful countenance in these circumstances; or he marveled at His superhuman patience.
Εἰκὸς ἄρτι ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων, τὸ κεχαρισμένον αὐτοῖς ᾤοντο ἐν τῇ ἑορτῇ συγχωρεῖσθαι.
It is likely that since the Jews had recently become subject to the Romans, they thought that a favor would be granted to them at the feast.
Καὶ Σαοὺλ δὲ, συγχωρήσας τῷ λαῷ τὸν Ἰωνάθαν, δηλοῖ πρὶν αὐτοῖς καὶ τοιοῦτον.
And Saul, by sparing Jonathan for the people, shows that such a custom existed among them before.
Ὡς νομίζων δὲ, ὅτι τὸν ἀναίτιον, ἢ τὸν μυρίοις ἐγκλήμασιν ὑπαίτιον αἰτήσονται, εἶπε τοῦτο ὁ Πιλάτος, ὡς δικαίοις οὖσιν.
But thinking, indeed, that they would ask for either the innocent one or the one guilty of countless crimes, Pilate said this, as if they were just.
ᾜδει γὰρ, ὅτι οὐδὲν σαφῆ ἔλεγχον εἶχον κατʼ αὐτοῦ.
For he knew that they had no clear proof against Him.
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Παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν, εὗρον καὶ αὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον.
Having met with very ancient copies, I found that Barabbas himself was also called Jesus.
Οὕτως γοῦν εἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· χᾶνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν;
At any rate, Pilate's question there was: "Which of the two do you want me to release to you?
Ἰησοῦν τὸν Βαραββᾶν, ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; Ὡς γὰρ ἔοικε, πατρωνυμία ἧν τοῦ λῃστοῦ ὁ Βαραββᾶς, ὅπερ ἑρμηνεύεται διδασκάλου υἱός (31). Συντιθέμενον οὖν τὸ τοῦ Βαραμβᾶν ὄνομα σημαίνει υἱὸς τοῦ διδασκάλου ἡμῶν. Καὶ τίνος ἄρα διδασκάλου υἱὸν χρὴ νομίζειν τὸν ἐπίσημον λῃστὴν, ἢ τοῦ ἀνδρὸς αἱμάτων, τοῦ ἐξ ἀρχῆς ἀνθρωποκτόνου, ὂν καὶ μέχρι τῆς δεῦρο μᾶλλον αἱροῦνται οἱ μαθόντες παῤ αὐτοῦ ἀνθρωποκτονεῖν, ἢ τόν ζωοποιοῦντα τοὺς ἀνθρώπους, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν;
Jesus Barabbas, or Jesus who is called Christ?" For, as it seems, Barabbas was the patronymic of the robber, which is interpreted as "son of a teacher." Therefore, the name of Barabbas combined signifies "son of our teacher." And of what teacher, then, should we consider the notorious robber to be the son, if not of the man of blood, the murderer from the beginning, whom those who have learned from him to murder choose even to this day, rather than the one who gives life to men, our Lord Jesus Christ?
Κρινόμενος ὑπὸ τοῦ Πιλάτου, ἐχρημάτιζε τῇ τούτου γυναικὶ, ἵνα τῇ μὲν σιωπῇ τὴν ἀνδρείαν καταπλαγῇ, τῷ δὲ χρηματισμῷ γνῷ, ὅτι οὐκ ἄνθρωπεν, ἀλλὰ Θεὸν κρίνει.
Being judged by Pilate, He gave a divine warning to Pilate's wife, so that Pilate might be struck with awe at His courage by His silence, and by the warning might know that he was judging not a man but God.
Διὰ δὲ τοῦτο αὐτὸς οὐκ εἶδεν ἢ ἵνα μὴ σιωπήσῃ τῷ (32) ὄναρ, ἢ ὄτι οὐκ ἔπιστεύετο, ἢ ὅτι ἀνάξιος ῆν, ἢ ἵνα ἀκούσας ἃ ὑπέμεινεν ἡ γυνὴ, συμπαθήσῃ.
But he himself did not see the dream, either so that he would not be silent because of the dream, or because he was not trusted, or because he was unworthy, or so that having heard what his wife endured, he might feel sympathy.
Οὐ γὰρ μόνον εἶδε τὸ ἐνύπνιον, ἀλλὰ καὶ πολλὰ ἔπαθε, καὶ ἐν νυκτὶ πρὸς τὸ φοβερώτερον γίνεσθαι.
For she did not only see the dream, but also suffered much, and that in the night, so that it might be more fearful.
Ἄλλως τε δὲ Προνοίας ἔργον τὸ ὄναρ, οὐ λεγόμενον μὲν τί ἦν, δεικνύον δὲ, ὅτι οὐχ ἵνα μὴ πάθῃ ὁ Ἰησοῦς ἐδείχθη, ἀλλʼ ἴνα σωθῇ ἡ γυνή.
Moreover, the dream was a work of Providence, not saying what it was, but showing that it was shown not so that Jesus might not suffer, but so that the woman might be saved.
Μακαρία δὲ ἡ τοιαῦτα (33) ἀπέχουσα ἐν ὀνείροις τὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ.
And blessed is she who received such suffering in dreams, lest she should suffer excessively.
Εἰ (34) δὲ σύμβολέν ἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης Ἐκκλησίας, καὶ οὐκέτι οὕσης αὐτῷ ὑποχειρίου διὰ τὴν εἰς Χριστὸν πίστιν γὰρ, ἀλλόφυλος γὰρ ἡ γυνή.
And if she is a symbol of the Church once dominated by Pilate, and no longer subject to him because of her faith in Christ; for the woman was a foreigner.