Luke 23:19
(Who for a certain sedition made in the city, and for murder, was cast into prison.)
Original Language Analysis
διὰ
G1223
διὰ
Strong's:
G1223
Word #:
3 of 14
through (in very wide applications, local, causal, or occasional)
στάσιν
sedition
G4714
στάσιν
sedition
Strong's:
G4714
Word #:
4 of 14
a standing (properly, the act), i.e., (by analogy) position (existence); by implication, a popular uprising; figuratively, controversy
γενομένην
made
G1096
γενομένην
made
Strong's:
G1096
Word #:
6 of 14
to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
τῇ
G3588
τῇ
Strong's:
G3588
Word #:
8 of 14
the (sometimes to be supplied, at others omitted, in english idiom)
πόλει
the city
G4172
πόλει
the city
Strong's:
G4172
Word #:
9 of 14
a town (properly, with walls, of greater or less size)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
10 of 14
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
βεβλημένος
was cast
G906
βεβλημένος
was cast
Strong's:
G906
Word #:
12 of 14
to throw (in various applications, more or less violent or intense)
Historical Context
First-century Judea witnessed frequent uprisings against Roman rule. Zealots and sicarii (dagger-men) engaged in guerrilla warfare and assassinations. Barabbas was likely a Zealot revolutionary imprisoned for anti-Roman violence—perhaps connected to an uprising in Jerusalem that Roman troops had suppressed. His crimes made him a capital case under Roman law, whereas Jesus's 'crimes' were fabricated religious charges reframed as political ones.
Questions for Reflection
- How does Barabbas's release in place of Jesus illustrate the doctrine of substitutionary atonement?
- What does the crowd's preference for a murderous rebel over the Prince of Peace reveal about human nature apart from grace?
Related Resources
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Analysis & Commentary
Who for a certain sedition made in the city, and for murder, was cast into prison—Luke's description of Barabbas emphasizes violent criminality. The Greek stasis (sedition) means 'insurrection,' 'uprising,' 'rebellion'—precisely what the Jewish leaders falsely accused Jesus of doing (23:2). Barabbas stood guilty of actual sedition against Rome; Jesus was innocent of it yet condemned for it. The phrase and for murder (καὶ φόνον, kai phonon) compounds Barabbas's guilt—he was both rebel and killer.
The name 'Barabbas' (βαραββᾶς) means 'son of the father' in Aramaic (bar = son, abba = father). Some manuscripts read 'Jesus Barabbas,' heightening the irony: the crowd chooses Jesus son-of-a-human-father over Jesus the Son of God. Barabbas represents humanity—guilty, condemned, awaiting execution—while Jesus represents God's provision—innocent yet willing to take our place. The exchange is the gospel in miniature: the guilty go free because the innocent dies. This is substitutionary atonement dramatized in real history.