Evidently this custom served to improve relations between the Roman ruler and his subjects. Dictatorial governments such as Rome sometimes imprison popular rebel leaders. The Roman governor of Egypt practiced a similar custom. [1][source]
"Amnesties at festival times are known in many parts of the world and in various periods." [2][source]
"Two forms of amnesty existed in Roman law, the abolitio or acquittal of a prisoner not yet condemned, and the indulgentia, or pardoning of one already condemned. What Pilate intended in the case of Jesus, who at this stage of the proceedings had not yet been sentenced by the court, was clearly the first form." [3][source]
"The historicity of the paschal amnesty has been disputed often, primarily because Josephus offers no evidence that such a custom ever existed. There Isaiah , however, a parallel in Roman law which indicates that an imperial magistrate could pardon and acquit individual prisoners in response to the shouts of the populace." [4][source]
Context Summary
Mark 15:1-21 - The Choice Of The Multitude
The hurried consultation of the evening was followed by the more formal meeting of the early morning; and even the decision made then had no binding force till ratified by Pilate, the Roman governor, who happened at that time to be in Jerusalem. John gives a more detailed account of this memorable interview, John 18:33-38. Our Lord did not plead His own cause but committed Himself to the One who judges righteously, 1 Peter 2:23. It was only when Pilate asked questions for his own guidance that Jesus sought to help him and then He relapsed into silence. "Like a sheep dumb before her shearers, so He opened not His mouth." Men like Barabbas, embodiments of brute force, are ever the darlings of the crowd. By narrowing the people's choice to the murderer and Jesus, Pilate expected to bring them to demand the release of the lover and helper of men. But he failed to gauge the malice of which men are capable. Perhaps he hoped that the marks of extreme suffering would soften their hatred. As well appeal to a pack of hungry wolves! His purple stood for royalty won by blood; thorns, because His diadem was won by suffering; the reed, because he can wield the frailest life to momentous issues. Happy is the man who shares Christ's cross! Simon was an African, probably colored, and this incident changed his life, Romans 16:13. [source]
Chapter Summary: Mark 15
1Jesus brought bound, and accused before Pilate 6Upon the clamor of the people, the murderer Barabbas is released, 12and Jesus delivered up to be crucified 16He is crowned with thorns, spit on, and mocked; 21faints in bearing his cross; 27hangs between two thieves; 29suffers the triumphing reproaches of the crowd; 39but is confessed by the centurion to be the Son of God; 42and is honorably buried by Joseph
Greek Commentary for Mark 15:6
Used to release [απελυεν] Imperfect tense of customary action where Matthew 27:15 has the verb ειωτει eiōthei (was accustomed to). [source]
They asked of him [παρηιτουντο] Imperfect middle, expressing their habit also. [source]
Reverse Greek Commentary Search for Mark 15:6
Luke 14:18To make excuse [παραιτεισται] This common Greek verb is used in various ways, to ask something from one (Mark 15:6), to deprecate or ask to avert (Hebrews 12:19), to refuse or decline (Acts 25:11), to shun or to avoid (2 Timothy 2:23), to beg pardon or to make excuses for not doing or to beg (Luke 14:18). All these ideas are variations of αιτεω aiteō to ask in the middle voice with παρα para in composition.The first (ο πρωτος ho prōtos). In order of time. There are three of the “many” (“all”), whose excuses are given, each more flimsy than the other.I must needs I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
Luke 23:16Chastise [παιδευσας] First aorist active participle of παιδευω paideuō to train a child Perhaps Pilate may have split a hair over the word as Wycliff puts it: “I shall deliver him amended.” But, if Jesus was innocent, Pilate had no doubt to “chastise” him to satisfy a mob. Luke 23:17 is omitted by Westcott and Hort as from Mark 15:6; Matthew 27:15. [source]
Hebrews 12:19Unto blackness [γνοπωι] Dative case of γνοπος gnophos (late form for earlier δνοπος dnophos and kin to νεπος nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4,2 Peter 2:15. Tempest Old word from τυω thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος Echos is an old word (our εχο echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη phōnē (voice) just before, genitive case with ακουσαντες akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι prostithēmi old word to add, here with accusative of general reference (λογον logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη mē with the infinitive because of the negative idea in παρηιτησαντο parēitēsanto as in Galatians 5:7. [source]
What do the individual words in Mark 15:6 mean?
Atthen[the] feasthe used to releaseto themoneprisonerwhomthey requested
Greek Commentary for Mark 15:6
Imperfect tense of customary action where Matthew 27:15 has the verb ειωτει eiōthei (was accustomed to). [source]
Imperfect middle, expressing their habit also. [source]
Reverse Greek Commentary Search for Mark 15:6
This common Greek verb is used in various ways, to ask something from one (Mark 15:6), to deprecate or ask to avert (Hebrews 12:19), to refuse or decline (Acts 25:11), to shun or to avoid (2 Timothy 2:23), to beg pardon or to make excuses for not doing or to beg (Luke 14:18). All these ideas are variations of αιτεω aiteō to ask in the middle voice with παρα para in composition.The first (ο πρωτος ho prōtos). In order of time. There are three of the “many” (“all”), whose excuses are given, each more flimsy than the other.I must needs I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [source]
First aorist active participle of παιδευω paideuō to train a child Perhaps Pilate may have split a hair over the word as Wycliff puts it: “I shall deliver him amended.” But, if Jesus was innocent, Pilate had no doubt to “chastise” him to satisfy a mob. Luke 23:17 is omitted by Westcott and Hort as from Mark 15:6; Matthew 27:15. [source]
Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as Luke href="/desk/?q=lu+14:18&sr=1">Luke 14:18, Luke 14:19; 4Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25. [source]
Dative case of γνοπος gnophos (late form for earlier δνοπος dnophos and kin to νεπος nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4, 2 Peter 2:15. Tempest Old word from τυω thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος Echos is an old word (our εχο echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη phōnē (voice) just before, genitive case with ακουσαντες akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι prostithēmi old word to add, here with accusative of general reference (λογον logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη mē with the infinitive because of the negative idea in παρηιτησαντο parēitēsanto as in Galatians 5:7. [source]