Luke 23:13

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Luke 23:13 in Multiple Translations

Berean Standard Bible BSB

Then Pilate called together the chief priests, the rulers, and the people,

King James Version KJV

¶ And Pilate, when he had called together the chief priests and the rulers and the people,

American Standard Version ASV

And Pilate called together the chief priests and the rulers and the people,

Bible in Basic English BBE

And Pilate sent for the chief priests and the rulers and the people, and said to them,

Free Bible Version FBV

Pilate called together the chief priests, rulers, and the people,

Geneva Bible 1599 GNV

Then Pilate called together the hie Priests and the rulers, and the people,

Young's Literal Translation YLT

And Pilate having called together the chief priests, and the rulers, and the people,

World English Bible WEB

Pilate called together the chief priests, the rulers, and the people,

Noah Webster Bible WBS

And Pilate, when he had called together the chief priests, and the rulers, and the people,

Douay-Rheims 1899 DRV

And Pilate, calling together the chief priests, and the magistrates, and the people,

Translation for Translators T4T

Pilate then gathered together the chief priests and other Jewish leaders and the crowd that was still there.

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Berean Amplified Bible — Luke 23:13

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Luke 23:13 Interlinear (Deep Study)

BIB

GRK πιλατος δε συγκαλεσαμενος τους αρχιερεις και τους αρχοντας και τον λαον

πιλατος Pilatos G4091 Pilate Noun-NSM

δε de G1161 then Conj

συγκαλεσαμενος sugkaleō G4779 to call together Verb-AMP-NSM

τους ho G3588 the/this/who Art-APM

αρχιερεις archiereus G749 high-priest Noun-APM

και kai G2532 and Conj

τους ho G3588 the/this/who Art-APM

αρχοντας archōn G758 ruler Noun-APM

και kai G2532 and Conj

τον ho G3588 the/this/who Art-ASM

λαον laos G2992 a people Noun-ASM

Greek Word Study

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Greek Word Reference — Luke 23:13

πιλατος Pilatos G4091 "Pilate" Noun-NSM

Pilate was a Roman leader who played a key role in the New Testament, particularly in the trials of Jesus. He is mentioned in Matthew, Mark, Luke, and John. Pilate's story is significant in the Bible.

Definition: Πειλᾶτος (Rec. Πιλάτος, Tr., -ᾶτος, see WH, App., 155), -ου, ὁ, Pontius Pilate: Mat.27:2, Mrk.15:1, Luk.3:1, Jhn.18:29, Act.3:13, 1Ti.6:13, al (AS)

Usage: Occurs in 53 NT verses. KJV: Pilate See also: 1 Timothy 6:13; Luke 23:3; Matthew 27:65.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

συγκαλεσαμενος sugkaleō G4779 "to call together" Verb-AMP-NSM

To call people together, like Jesus did with his disciples in Luke 9:1. It means to convoke or gather a group for a purpose. This word is used for assembling people.

Definition: συν-καλέω (Rec. συγκ-), -ῶ, [in LXX for קָרָא ;] to call together: with accusative, Mrk.15:16, Luk.15:6, 9 (seel. -εῖται, see B1., § 55, 1), Act.5:21. Mid., to call together to oneself: Luk.9:1 (and seel. in Luk.15:6, 9 see supr.) Luk.23:13, Act.10:24 28:17.† (AS)

Usage: Occurs in 8 NT verses. KJV: call together See also: Acts 5:21; Luke 15:6; Mark 15:16.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχιερεις archiereus G749 "high-priest" Noun-APM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχοντας archōn G758 "ruler" Noun-APM

A ruler or leader, like a chief or magistrate, is what this word means. Jesus is called a ruler in Revelation 1:5. It also refers to rulers of nations and judges.

Definition: ἄρχων, -οντος, ὁ (present ptcp. of ἄρχω), [in LXX for נָשִׂיא., רֹאשׁ, שַׂר, etc. ;] a ruler, chief: Jesus, Rev.1:5; rulers of nations, Mat.20:25, Act.4:26 7:35; magistrates, Act.23:5, Rom.13:3; judges, Luk.12:58, Act.7:27, 35 16:19; members of the Sanhedrin, Luk.14:1 23:13, 35 24:20, Jhn.3:1 7:26, 48 12:42, Act.3:17 4:5, 8 13:27 14:5; rulers of synagogues, Mat.9:18, 23, Luk.8:41 18:18; οἱ ἄ. τ. αἰῶνος τούτου, 1Co.2:6-8; of the devil: ἄ. τῶν δαιμονίων, Mat.9:34 12:24, Mrk.3:22, Luk.11:15; ὁ ἄ. τοῦ κόσμου, Jhn.12:31 14:30 16:11; ἄ. τ. ἐξουσίας τ. ἀέρος, Eph.2:2 (MM, see word; DB, iii, 838; Ext., 99 f; DCG, ii, 419; DCG, see word Archon).† (AS)

Usage: Occurs in 36 NT verses. KJV: chief (ruler), magistrate, prince, ruler See also: 1 Corinthians 2:6; John 14:30; Revelation 1:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λαον laos G2992 "a people" Noun-ASM

A people refers to a group of individuals, like in Matthew 27:25 and Luke 1:21. It can also mean a specific nation or race, as in Acts 4:27. This word is used to describe a large group of people.

Definition: λαός, -οῦ, ὁ, [in LXX very frequently for עַם, Gen.14:16, al.; occasionally for לְאֹם ( Gen.25:23, al.), etc. ;] a word rarely found in Att. prose; __1. the people at large (Hom., al.), esp. of people assembled: Mat.27:25, Luk.1:21 3:15 al.; pl. (Hom., al., π.; see MM, xvi), Act.4:27. __2. a people, those of the same race and language (Pind., Æsch., al.: in LXX, Gen.26:11, Exo.9:16, al.): joined with γλῶσσα, φυλή, ἔθνος, Rev.5:9 7:9 11:9, al.; pl., Luk.2:31, Rom.15:11; esp. as almost always in LXX, of Israel, Mat.4:23, Mrk.7:6, Luk.2:10, Jhn.11:50, Heb.2:17, al.; opposite to τ. ἔθνη, Act.26:17, 23 Rom.15:10; πρεσβύτεροι (πρῶτοι, etc.) τοῦ λ., Mat.21:23, Luk.19:17, Act.4:8, al.; ὁ λ. μου (αὐτοῦ, τ. θεοῦ), Mat.2:6, Luk.1:68, Heb.11:25, al.; of the people disting. from the rulers and priests ( I Est.1:10, Jdth.8:9, al.), Mat.26:5, Luk.20:19, Heb.5:3, al.; of Christians, as the people of God, Act.15:14, Rom.9:25, 26 Heb.4:9; περιούσιος, Tit.2:14; εἰς περιποίησιν, 1Pe.2:9 (LXX). SYN.: see: δῆμος. (AS)

Usage: Occurs in 138 NT verses. KJV: people See also: 1 Corinthians 10:7; Luke 1:17; 1 Peter 2:9.

Study Notes — Luke 23:13

Show Verse Quote Highlights

Context
Cross References
Luke 23:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 23:13
Jamieson-Fausset-Brown on Luke 23:13
Matthew Poole's Commentary on Luke 23:13
Trapp's Commentary on Luke 23:13
Ellicott's Commentary on Luke 23:13
Cambridge Bible on Luke 23:13
Whedon's Commentary on Luke 23:13
Sermons on Luke 23:13

Context — The Crowd Chooses Barabbas

11And even Herod and his soldiers ridiculed and mocked Him. Dressing Him in a fine robe, they sent Him back to Pilate. 12That day Herod and Pilate became friends; before this time they had been enemies.

13Then Pilate called together the chief priests, the rulers, and the people,

14and said to them, “You brought me this man as one who was inciting the people to rebellion. I have examined Him here in your presence and found Him not guilty of your charges against Him. 15Neither has Herod, for he sent Him back to us. As you can see, He has done nothing deserving of death.

Cross References

	Reference	Text (BSB)
1	Mark 15:14	“Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”
2	Matthew 27:21–23	“Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they replied. “What then should I do with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify Him!” “Why?” asked Pilate. “What evil has He done?” But they shouted all the louder, “Crucify Him!”
3	John 18:38	“What is truth?” Pilate asked. And having said this, he went out again to the Jews and told them, “I find no basis for a charge against Him.
4	John 19:4	Once again Pilate came out and said to the Jews, “Look, I am bringing Him out to you to let you know that I find no basis for a charge against Him.”

Luke 23:13 Summary

[Luke 23:13 tells us that Pilate called together important religious leaders and the regular people to talk about Jesus. He wanted to tell them that he did not think Jesus was guilty of any crimes, as he says in Luke 23:14. This shows that even though Pilate was in a position of power, he was still under a lot of pressure from the crowd and the religious leaders, similar to what happened in Matthew 27:24. By looking at how Pilate handled this situation, we can learn about the importance of standing up for what is right, even when it is difficult, as encouraged in Ephesians 6:13.]

Frequently Asked Questions

Why did Pilate call together the chief priests, the rulers, and the people in Luke 23:13?

Pilate called them together to announce his findings regarding Jesus, as stated in Luke 23:14, and to possibly alleviate the pressure from the crowd and the religious leaders, as seen in Matthew 27:24 where Pilate washes his hands of the matter.

What was the significance of Pilate gathering these specific groups of people?

The chief priests and rulers represented the religious authority, while the people represented the crowd that had been stirred up against Jesus, as noted in Luke 23:18, showing Pilate's attempt to address both the religious and social aspects of the situation.

How does this gathering relate to the events that led up to Jesus' crucifixion?

This gathering was a pivotal moment, as it led to Pilate's declaration of Jesus' innocence, as seen in Luke 23:14-15, and ultimately to the crowd's demand for Jesus' crucifixion, influenced by the chief priests and rulers, as mentioned in Luke 23:21-23.

What does this verse reveal about Pilate's character?

Pilate's actions, as seen in Luke 23:13 and the following verses, show a mix of trying to do what is right, as in declaring Jesus innocent, and succumbing to the pressure of the crowd and the religious leaders, highlighting his moral weakness, similar to what is observed in John 19:12-13.

Reflection Questions

What would have happened if Pilate had stood firm in his declaration of Jesus' innocence, and how does this relate to our own stands for what is right?
How do the chief priests, the rulers, and the people in this verse represent different aspects of our own lives and communities, and what can we learn from their interactions?
In what ways can we, like Pilate, find ourselves caught between doing what is right and succumbing to the pressures of those around us, and how can we seek strength in such situations?
What does Jesus' silence and Pilate's actions in this context teach us about humility, obedience, and leadership?

Gill's Exposition on Luke 23:13

And Pilate, when he had called together the chief priests,.... That is, after Herod had sent back Christ unto him, he then summoned the chief priests together, to consider what should be done to him:

Jamieson-Fausset-Brown on Luke 23:13

And Pilate, when he had called together the chief priests and the rulers and the people, For the exposition see the notes at John 18:38; John 19:30 For the exposition, see the notes at John 18:38-40; John 19:1-30.

Matthew Poole's Commentary on Luke 23:13

See Poole on ""

Trapp's Commentary on Luke 23:13

13 And Pilate, when he had called together the chief priests and the rulers and the people, Ver. 13. See Matthew 27:23; John 18:38.

Ellicott's Commentary on Luke 23:13

(13-23) And Pilate, when he had called together . . .-See Notes on Matthew 27:15-23; Mark 15:6-14. The first summons to the members of the Council, and the reference to Herod’s examination of the Prisoner are, as the sequel of the previous incident, peculiar to St. Luke.

Cambridge Bible on Luke 23:13

13. called together the chief priests] This was a formal speech from a bema—perhaps the throne of Archelaus—set on the tessellated pavement called by the Jews Gabbatha (John 19:13). Now was the golden opportunity which Pilate should have seized in order to do what he knew to be right; and he was really anxious to do it because the meek Majesty of the Lord had made a deep impression upon him, and because even while seated on the bema, he was shaken by a presentiment of warning conveyed to him by the dream of his wife (Matthew 27:19). But men live under the coercion of their own past acts, and Pilate by his cruelty and greed had so bitterly offended the inhabitants of every province of Judaea that he dared not do anything more to provoke the accusation which he knew to be hanging over his head (comp. Jos. Antt. xviii. 3, § 2. B. J. ii. 9, § 4).

Whedon's Commentary on Luke 23:13

§ 137.—PILATE SEEKS TO RELEASE JESUS, Luke 23:13-23.See notes on Matthew 27:15-23; Mark 15:6-14; John 18:39-40.13. Pilate—It was no doubt a sad embarrassment to Pilate to see the returning Jesus.

Sermons on Luke 23:13

	Sermon	Description
	Christ's Trial Before Pilate by C.I. Scofield	C.I. Scofield delves into the profound analysis of the interactions between Jesus, Pilate, and Barabbas, emphasizing the foundational doctrine of redemption through vicarious sacri
	Luke 23:13 by Chuck Smith	Chuck Smith discusses the concept of the 'Death March' in relation to humanity's struggles and Christ's sacrifice. He highlights the plight of the four lepers and Esther's courageo
	(John) Jesus in the Judgement Hall by Willie Mullan	In this sermon, the preacher begins by praying for the congregation and expressing the urgency of the message. He then focuses on the interaction between Jesus and Pilate during th
	The Violence Revolution by Winkie Pratney	In this sermon, the speaker emphasizes the importance of paying attention to stories that are repeated four times in the Bible. He shares a personal anecdote about his mother repea
	Easter (1988) - the Sovereignty of Christ by Mariano Di Gangi	In this sermon, the preacher discusses the power of faith and the endurance of heroic men and women who have overcome challenges to proclaim the gospel. The preacher highlights exa
	Gospel of John (2nd Yr Study 16 of 19, Chap 18 Start) by G.W. North	In this sermon, the preacher emphasizes the importance of having a new heart that is aligned with God's will. He encourages the audience to read the New Testament and draw close to
	Let Christ Be Hanged! by Thomas Brooks	Thomas Brooks warns against the dangers of being captivated by worldly desires, leading individuals to prefer Barabbas over Jesus. He illustrates how people, influenced by the worl