SEV Biblia, Chapter 13:1
¶ Y en este mismo tiempo estaban allí unos que le contaban acerca de los galileos, cuya sangre Pilato había mezclado con sus sacrificios.
Clarke's Bible Commentary - Luke 13:1
Verse 1. At that season] At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time. Whose blood Pilate had mingled] This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behaviour at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see Acts v. 37,) who would not acknowledge the Roman government, a number of whom Pilate. surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.
John Gill's Bible Commentary
Ver. 1. There were present at that season , etc.] Among the innumerable multitude of people, ( Luke 12:1) that were then hearing the above discourses and sayings of Christ: some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices . These Galileans were very likely some of the followers of Judas Gaulonitis, or Judas of Galilee; (see Acts 5:37) who endeavoured to draw off the Jews from the Roman government, and affirmed it was not lawful to give tribute to Caesar; at which Pilate being enraged, sent a band of soldiers, and slew these his followers; who were come up to the feast of the passover, as they were offering their sacrifices in the temple, and so mixed their blood with the blood of the passover lambs: this being lately done, some of the company spoke of it to Christ; very likely some of the Scribes and Pharisees, whom he had just now taxed as hypocrites; either to know his sense of Pilate's conduct, that should he condemn it as brutish and barbarous, they might accuse him to him; or should he approve of it, might traduce him, and bring him into contempt among the people; or to know his sentiments concerning the persons slain, whether or no they were not very wicked persons; and whether this was not a judgment upon them, to be put to death in such a manner, and at such a time and place, and which sense seems to be confirmed by Christ's answer. Josephus f409 relating a slaughter of the Samaritans by Pilate, which bears some likeness to this, has led some, though without any just reason, to conclude, that these were Samaritans, who are here called Galileans. This history is neither related nor hinted at, by any other writer but Luke. The phrase of mingling blood with blood, is Jewish; it is said of one Trogianus the wicked (perhaps the Emperor Trajan), that he slaughtered the Jews, mdb md bry[w , and mingled their blood with their blood; and their blood ran into the sea, unto Cyprus f410 . The Jews have a notion, that in the age in which the son of David comes, Galilee shall be destroyed.
Here was a great slaughter of the Galileans now, (see Acts 5:37) but there was a greater afterwards by the Romans: it may be that the Pharisees made mention of this case to Christ, to reproach him and his followers, who were called Galileans, as his disciples chiefly were.
Matthew Henry Commentary
Verses 1-5 - Mention was made to Christ of the death of some Galileans. Thi tragical story is briefly related here, and is not met with in an historians. In Christ's reply he spoke of another event, which, lik it, gave an instance of people taken away by sudden death. Towers, tha are built for safety, often prove to be men's destruction. He cautione his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of other as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
Greek Textus Receptus
παρησαν 3918 5713 V-IXI-3P δε 1161 CONJ τινες 5100 X-NPM εν 1722 PREP αυτω 846 P-DSM τω 3588 T-DSM καιρω 2540 N-DSM απαγγελλοντες 518 5723 V-PAP-NPM αυτω 846 P-DSM περι 4012 PREP των 3588 T-GPM γαλιλαιων 1057 N-GPM ων 3739 R-GPM το 3588 T-ASN αιμα 129 N-ASN πιλατος 4091 N-NSM εμιξεν 3396 5656 V-AAI-3S μετα 3326 PREP των 3588 T-GPF θυσιων 2378 N-GPF αυτων 846 P-GPM
Robertson's NT Word Studies
13:1 {At that very season} (en autwi twi kairwi). Luke's frequent idiom, "at the season itself." Apparently in close connection with the preceding discourses. Probably "were present" (paresan, imperfect of pareimi) means "came,"stepped to his side," as often (#Mt 26:50; Ac 12:20; Joh 11:28). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (hwn to haima peilatos emixen meta twn qusiwn autwn). The verb emixen is first aorist active (not past perfect) of mignumi, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.
