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He is a Gift 27

All the First Born of the People Take hold of the Counsel of Suicide

And as she has become a morning, every one of the Arch Priests and the Elder Ones of the People took hold of an advisory council against the Salvation, so as to condemn himself to death.

"And you will be led up to leaders": Pilatus - "Man of the Spear" (Matt. 10:18)

And those who have chained himself, they led away, and they handed over to Man of the Spear ("Pilate"), the Leader.^51b

His Eyes are Opened

At that time, Caster, he who perceived, the one who is handing over himself because he was down separated, he who has regretted, rotated around the Thirty Silver Pieces to the Arch Priests and elder ones.

I missed bad!

He who is saying, "I missed! He who has handed over innocent blood!" And the ones said, "What is toward ourselves? You, yourself will see!"

ἀπήγξατο - Hanged Choked, Strangled (Wrong Head)

And he who has thrown the Silver Pieces into the Temple, he withdrew back. And he who went away, strangled.

קרבן / κορβᾶν - Offering of Nearness

And the Arch Priests, those who have taken hold of the Silver Pieces, they said, "It is not allowed to cast themselves into the Nearness-Offering, since she is the price of blood."

Those Not Taking Hold of the Bread

And those who have taken hold of an advisory council, they purchased from out of themselves the Field of the Potter into a burial for the Foreigners,
through which the Field, that one, was summoned, a field of blood until the Today.

The Price of himself

At that time, it was filled up that which was spoken of straight across through He Is Lifting Up ("Jeremiah"), the Prophet, he who is speaking, "And they took hold of the Thirty Silver, the Price of the one who has been prized, him whom they held in honor away from sons of God Contends ("Israel"),
and they handed over themselves into the Field of the Potter, just as a master jointly-put in order to myself."
And the Salvation stood ready in front of the Leader, and the Leader questioned himself, he who is saying, "Are you, yourself the King of the Casters?" And the Salvation kept bringing to light, "You, yourself are speaking!"

The Being Accused

And within the Accusing of himself under the Arch Priests and Elder Ones, he separated nothing.
At that time, the Man of the Spear is speaking to self, "Do you not hear how many things they are testifying down against yourself?"
And he did not separate toward self, not even one saying, insomuch as to marvel at the Leader exceedingly.

Setting Free Only One

And down to a feast, the Leader had been accustomed to setting free one captive to the Multitude, whom they were desiring.

A Tale of Two Jesuses

And they were holding at that time, a distinguished captive, he who is called Salvation Son of AbbA ("Jesus Barabbas").
Therefore while they, themselves brought together, the Man of the Spear said to themselves, "Who do you wish I should release to yourselves? Salvation the Son of AbbA or Salvation, the one who is called Anointed One?"⁵²

Handed over because of an Envy

For he had seen that because of envy they handed over himself.

Suffering in a Nightmare..."There is no Woman to yourself!"

And while he, himself is sitting on the Moment, the Woman of himself sent away toward himself, she who is saying, "There is nothing/zero to yourself and to the Just One, that one, for I have been acted upon/suffered multitudinous things today, according to a dream, because of himself!"

πείθω - Peitho - Goddess of Persuasion

And the Arch Priests and the Elders persuaded the Multitude so that they should ask for the Son of AbbA ("Bar-abbas"), and the Salvation they might destroy away.

Two Trees

And he who has been separated, the Leader, said to themselves, "Who do you desire that I should set free away from the Two to yourselves?" And the ones said, "The Son of AbbA!"

σταυρόω - to fence with pales

The Man of the Spear is saying to themselves, "Therefore what should I make of Salvation, the one who is spoken Anointed One?" They are all saying, "Fence with Stakes!"

What Evil did he Make?

And he kept bringing to light, "For what evil has he made?" And they were cawing out beyond measure all around, those who are saying, "Fence with Stakes!"

Taking hold of "water"

And the Man of the Spear, he who has perceived that he is profiting nothing, but rather a noisy clamour is becoming, he who has taken hold of water, he washed the Hands opposite to the Multitude, he who is saying,"I am innocent, away from the Blood of this one! You, yourselves will perceive!"

Let us be covered by his blood!

And he who has been separated, all the People, said, "The Blood of himself upon ourselves! And upon the Children of ourselves!"
At that time, he set free to themselves the Son of AbbA, and he who blockaded the Salvation,^52a handed over so that he might be fenced with stakes.

πραιτώριον - Praetorium, Command Post, Military Headquarters

At that time, the Soldiers of the Leader, those who have taken in the Salvation, they led together into the Military Headquarters upon himself, the Entire Coil.

Naked and Shamed

And those who have stripped himself bare, they placed around about self a kermes-scarlet-colored chlamys.

Tamar, Dinah

And those who have braided together a wreath crown from out of thorn bushes, they imposed upon the Head of himself,⁵³ and a reed within the Right Side of himself, and those who have fallen on the knees in front of himself, mocked self, those who are saying, "Rejoice! King of the Casters!"
And those who have spat into himself, took hold of the Measuring Reed, and they kept beating into the Head of himself.

Sheep into a Slaughter

And when they mocked self, they stripped himself of the Chlamys Robe, and they put on himself the Outer Garments of himself, and they led himself away into the Fencing with Stakes.

Cyrene the Huntress: "a champion in the leafy forest with lionslaying hands" (Nonnus, Dionysiaca 25. 180 ff)

And those who are going out, they found a Man of the Huntress ("Cyrenian"),⁵⁴ named Hearing ("Simon"), this one they pressed into service so that he might raise up the Stake of himself.
And those who have come into a place, he who is called, Rolling Skull ("Golgotha"), which is being called a place/position of a Skull,

A word no one wants to read

they offered to self to drink a wine, he who has been mingled in company with bitter-gall, and he who has tasted did not want to drink.

Cleromancy

And those who have fenced with stakes himself, divided up the Outer Garments of himself, those who are casting a lot.^54a
And those who are sitting down, kept watching over himself in that place.
And they laid upon the top of the Head of himself the Cause of himself, she who has been etched/engraved, "This one is Salvation, the King of the Casters."
At that time, two plunderers/pirates are being fenced with stakes in sync with self, one from out of right-sides and one from out of "good-disguised left" ones.
And those who are going alongside, they were blaspheming himself, those who are removing the Heads of themselves.

Done.

And those who are saying, "The one who is overthrowing the Temple, and within three Days, he who is constructing! Save your own self, if a son you are, of the God, and climb down away from the Stake!"
In the same way also the Arch Priests, those who are mocking in company with the Scholars and elder ones, kept saying,
"He saved others, his own self he is not able to save! He is a king of God Contends, let him climb down

now

away from the Stake, and we will trust upon himself!
He has been persuaded upon the God, let him draw out

now

if he is desiring himself! For he said that I am of God, a son!"
And the Self, also the Plunderers, the ones who have been staked in sync with self, they kept casting in the teeth/abusing himself.

for Three Hours

And away from a sixth seasonal time, a dark one has become upon all the Earthly One until a ninth seasonal time.

אלי אלי Elijah Elijah! You Left Me Behind!

And around the Ninth seasonal hour, the Salvation raised a cry in a mega voice, he who is saying, 'Eli Eli! Lema sabachthani?' that is, 'God of myself, God of myself, why have you left behind myself!?'
And certain ones of those who have stood up there, those who heard, they kept saying that this one is crowing for God is Himself ("Elija-hu").

He who Ran

And immediately, he who ran, one from out of themselves, and he who has taken hold of a sponge, he who has filled up both of poor sour wine, and he who has set all around a reed-pen/measuring rod, kept giving to drink himself.
And the Remaning Ones kept saying, "Send away! Maybe we will perceive if God is Himself ("Elija-hu") is coming, he who will save himself!"
And the Salvation, he who cawed backward in a mega voice, he sent away the Spirit.

Lifting the Eyes: The Waters Above, Waters Below

And behold! the Downward Spread Inner Curtain of the Temple was split away from above until down below into two, and the Earthly One was shaken to and fro, and the Rock Cliffs were split!

"And Books were Opened..."

And the Memorials were opened, and multitudinous bodies of the Holy Ones who have fallen asleep, awakened!
And those who have come out from the Memorials after the Awakening of Himself, they entered into the Holy City and were made manifest to multitudes.

In a Watching

And the Captain of a Hundred ("Centurion") and the ones in company with himself, those who are watching over the Salvation, those who have perceived the Earthquake and the things which have become, they feared extremely, those who are saying, "Truly of God this one was being a son!"
And multitudinous women kept being in that place, those who are observing attentively from a remote distance, anyone who accompanied the Salvation away from the the Circuit, those who are ministering to self.

Four Within

Within those whom Bitter-Rebel the Watchtoweress ("Magdalene") and Bitter-Rebel, the one of the Heel-Chaser ("James"), and a mother of He Adds ("Joseph") and the Mother of the sons of Endowment ("Zebedee") was being.

τοὔνομα = το ὄνομα = The Name

And as she became a late one, a wealthy human came away from Dual-Exalted Height,⁵⁵ the Name He Adds ("Joseph"), who also, he, himself was trained to the Salvation.
This one, he who has drawn near to the Man of the Spear, demanded the Body of the Salvation. At that time, the Man of the Spear urged to be given back.
And he who has taken hold of the Body, the He Adds, he wrapped self within in a pure linen cloth.
And he placed self within the New One of himself, a memorial, which he had quarried out⁵⁶ within the Rock Cliff. And he who has rolled up a mega stone to the Door of the Memorial, went away.
And she kept being in that place Bitter-Rebel the Watchtoweress and the Other Bitter-Rebel, those who are sitting down opposite to the Burial Rite.
And on the Tomorrow, anyone who is in company with the Prepared One, the Arch Priests and the Separatists jointly led toward Man of the Spear,
those who are saying, "Master, we remembered that that Imposter said, he who is still living, 'Beyond three days I am being awakened.'

κλέψωσιν - Stealing Judgement, Psychological Manipulation, Theft by Persuasion

Therefore command that the Burial-Ritual be fortified until the Third Day, so that those who came, the Learners, should never steal away himself and say to the People, He was woken up away from the Dead Ones, and she will be, the Last Wandering, a worse one than the First One!"

κουστωδίαν - This Custodia

The Man of the Spear kept bringing to light to themselves, "You are all holding a custodia! Bring under, fortify as you have known!"
And the ones who have transferred across, they fortified the Burial-Rite, those who set a signet-seal upon the Stone in company with the Custodia.

Footnotes

^51b (Verse 2)

Man of the Spear

The Greek name Πειλᾶτος is a transliteration of the Latin Pilatus, a Roman cognomen likely derived from pilum (“spear, javelin”), suggesting “man of the spear” or “armed with a javelin.” It reflects a typical Roman naming convention and possibly denotes military background or honorific status. The full name, Pontius Pilatus, places him within the Pontii gens, a well-attested Samnite-origin family in Roman history.

ἡγεμών - one who leads, guide, one who does a thing first, shows the way to others

(cf. LSJ ἡγεμών I.2)

⁵² (Verse 17)

The full "Jesus Barabbas" is found in some of the earliest manuscripts. Some translations include the full name, while most translations leave it out.

There is considerable, though not quite decisive, evidence in favour of the reading which gives “Jesus Barabbas” as the name of the prisoner.

(Ellicott Commentary)

Origen mentions that in some MSS. this man bore the name Jesus, an identity of name which makes the contrast of character all the more striking.

(Expositors Greek Testament)

It is a strange fact that in some (not very trustworthy) manuscripts the name is given as Jesus Barabbas, which affords a remarkable antithesis in Pilate's question in the following verse, "Wilt ye that I release Jesus Barabbas or Jesus called Christ?" There can be no reasonable doubt that the prefix is not genuine, but has crept into some texts inadvertently. Matthew 27:16

(Pulpit Commentary)

Some were of the thought that verse 20 was "fatal" to the "insertion":

As Alford remarks, Matthew 27:20 is fatal to the insertion.

(Cambridge Bible for Schools and Colleges)

The NET Bible includes it since, as the argument goes, there is very good reason (obviously) for a religious scholar to want to omit it, but it would hardly be something added by one:

There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Iēsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse...Metzger notes that codex S, a tenth-century majuscule, along with a score of minuscules, have a marginal comment on this verse as follows: “In many ancient copies which I have met with I found Barabbas himself likewise called ‘Jesus.’” The attribution of this scholium is variously given as Anastasius, Chrysostom, or even Origen (TCGNT 56).

(NET Bible Notes on Matthew 27:16)

Omission is strongly motivated

Scribes would have a clear reason to remove the name “Jesus” from “Barabbas,” namely:

reverential avoidance
discomfort with a criminal sharing the Lord’s name
liturgical scruples
fear of blasphemous misunderstanding

Origen explicitly states that copyists altered it “out of reverence.”

Thus the omission is very explainable.

It is very difficult to imagine a scribe accidentally adding Ἰησοῦν before Βαραββᾶν, because:

Barabbas appears first in v. 16 and 17
no immediate orthographic trigger for dittography
no parallel text with “Jesus Barabbas” to borrow from
scribes do not typically invent “the name Jesus” without reason

Thus the addition is not an easy scribal error.

Ironically, the NET Bible just a couple of verses later adds in a word that doesn't exist in the Greek: "his wife sent a message." (v.19). They admit this in their notes:

The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

Ironic.

^52a (Verse 26)

The term φραγελλώσας is derived from the verb φραγελλῶ, which suggests the idea of "barricading" or "blocking," rather than "scourging."

Although it might appear similar to φραγελλόω (the verb for "to scourge" or "to whip"), which would refer to the act of whipping or punishing with a scourge, the form φραγελλώσας reflects an action of obstruction rather than physical punishment. This distinction highlights the importance of context when interpreting verb forms, especially when there are similar-looking roots that may convey very different meanings. Scholars have linked the Greek φραγελλόω to the Latin verb flagellare (meaning "to whip" or "to scourge"), based on phonetic similarity and shared meaning in the context of punishment. However, φραγελλώσας is more likely to refer to a different concept, such as "blocking" or "barricading."

A related word φραγμός (meaning "fencing in" or "blocking up") provides further insight into the semantic range of the root φραγ-. This word appears in contexts such as a fence or paling (e.g., Xenophon's Cyn. 11.4), intestinal obstruction (Cael. Aur. CP 3.17), and fortifications (e.g., Herodotus 7.36), as well as metaphorical uses such as "partition" (Ephesians 2:14). The connection to φραγμός suggests that the root of φραγελλώσας could primarily be understood in terms of obstruction or enclosure rather than physical punishment.

⁵³ (Verse 29)

Greek ἐπέθηκαν ἐπὶ τὴν κεφαλὴν αὐτοῦ imposed upon the Head of himself. Here, the noun "the Head" is in the genitive case, i.e. "over the Head" or "on account of" as opposed to John 19:2 where it is in the dative "laid upon the Head"

⁵⁴ (Verse 32)

Cyrene in Greek mythology is a huntress nymph known for her beauty and hunting skills, who was abducted by Apollo and taken to North Africa. The city of Cyrene, founded by Apollo in her honor, reflects her significance in Greek mythology and the cultural impact of her story.

"a champion in the leafy forest with lionslaying hands" (Nonnus, Dionysiaca 25. 180 ff)

^54a (Verse 35)

Cleromancy

The phrase βάλλω κλῆρον (“to cast lots”) refers to the ancient practice of cleromancy, a form of divination in which outcomes were determined by drawing or throwing marked objects such as stones, sticks, or tablets. In Greek religious tradition, this practice was associated with Hermes, who, as a god of fate, luck, and communication, was believed to oversee the distribution of lots (Euripides, Fr. 39). In the biblical contexts, lot-casting similarly functioned as a means of discerning divine will, as seen in the assignment of land (Joshua 18:10) and the selection of Matthias (Acts 1:26).

This effectively created a connection between random circumstances and divine will. Or, one might say, gave divine meaning or purpose to otherwise random outcomes. While the act itself seems based on chance, it was widely believed that the outcome was guided by a higher power—whether Hermes in Greek tradition or God in biblical contexts.

This reflects the (ancient) worldview that chance is not truly random but rather a means through which the divine revealed its intentions. By casting lots, people surrendered human decision-making to the gods, trusting that fate or divine will would manifest through what appeared to be an arbitrary process.

Casting lots was a ritualized way of interpreting divine guidance through seemingly random events, bridging the gap between uncertainty and supernatural order.

⁵⁵ (Verse 57)

Strongs #G707. The term Ἁριμαθαίας (Harimathaias) in Greek is derived from the Hebrew ארמיתים (Arimathaim). The Hebrew name ארמיתים is believed to be a compound of:

ארמי (armi) – meaning "high" or "exalted," from the Hebrew רמה (a height)
תים (tayim) – the dual suffix indicating "two," suggesting a place with a dual or two-fold aspect.

τοὔνομα is a crasis (phonetic contraction) of the article τὸ and the noun ὄνομα (“name”), forming τοὔνομα (“the name”). Though it may appear to function adverbially in some contexts (e.g., in idiomatic phrases or elliptical constructions), it is morphologically and syntactically a neuter singular noun, not an adverb. It retains full nominal properties—declining regularly and serving as subject, object, or predicate nominative in the sentence. For example, τοὔνομα αὐτοῦ Ἰωάννης (“the name of him [was] John”) clearly demonstrates its use as the grammatical subject.

⁵⁶ (Verse 60)

Strongs #G2998 λᾱτομέω active form means "to quarry" and is used in various contexts:

Quarrying earth: Found in Poseidon 57 J.
Quarrying rock: Referenced in IG 42(1).122.25 (Epid.), Diodorus Siculus 5.39.
Quarrying stones: Mentioned in PCair.Zen. 499.38 (3rd century B.C.), Antigonus Mir. 161.
Used absolutely (without direct object): Seen in PCair.Zen. 296.34 (3rd century B.C.), Agatharchides 25, Josephus AJ 8.2.9.
Passive form: "λελατόμηται" found in PPetr. 2p.12 (3rd century B.C.); and in the phrase "τὰ -ούμενα θραύματα" (quarried fragments) in Diodorus Siculus 3.12.

Additionally, the term is used to mean "hew out a pit" as seen in the LXX (Septuagint) in Exodus 21.33 and Deuteronomy 6.11 (in passive form).

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