29:25 The fear of people 3 becomes 4 a snare, 5
but whoever trusts in the Lord will be set on high. 6
27:24 When 12 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 13 27:25 In 14 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 15 he handed him over 16 to be crucified. 17
19:12 From this point on, Pilate tried 25 to release him. But the Jewish leaders 26 shouted out, 27 “If you release this man, 28 you are no friend of Caesar! 29 Everyone who claims to be a king 30 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 31 in the place called “The Stone Pavement” 32 (Gabbatha in 33 Aramaic). 34 19:14 (Now it was the day of preparation 35 for the Passover, about noon. 36 ) 37 Pilate 38 said to the Jewish leaders, 39 “Look, here is your king!”
19:15 Then they 40 shouted out, “Away with him! Away with him! 41 Crucify 42 him!” Pilate asked, 43 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 44 handed him over 45 to them to be crucified.
So they took Jesus,
1 tn Heb “are hard from me.”
2 tn Heb “May the
3 tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.
4 tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”
5 sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.
6 sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the
7 tn Heb “And I, behold I am in your hand.” Hand is quite commonly used for “power” or “control” in biblical contexts.
8 tn Heb “Behold, he is in your hands [= power/control].”
9 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
10 tn Grk “and being grieved, the king commanded.”
11 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
12 tn Here δέ (de) has not been translated.
13 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
14 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
15 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
16 tn Or “delivered him up.”
17 sn See the note on crucified in 20:19.
18 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
19 tn Grk “and being deeply grieved, the king did not want.”
20 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
21 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
23 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
24 tn Or “delivered him up.”
25 tn Grk “sought.”
26 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
27 tn Grk “shouted out, saying.”
28 tn Grk “this one.”
29 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
30 tn Grk “who makes himself out to be a king.”
31 tn Or “the judge’s seat.”
32 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
33 tn Grk “in Hebrew.”
34 sn This is a parenthetical note by the author.
35 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
36 tn Grk “about the sixth hour.”
37 sn This is a parenthetical note by the author.
38 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
39 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
40 tn Grk “Then these.”
41 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
42 sn See the note on Crucify in 19:6.
43 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
44 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
45 tn Or “delivered him over.”
46 tn Grk “After a two-year period.”
47 sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in
48 tn Grk “Felix received as successor Porcius Festus.”
49 tn Grk “left Paul imprisoned.”
50 sn See the note on Porcius Festus in 24:27.
51 tn Or “stand trial.”
52 tn Grk “concerning these things.”
53 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
54 tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).
55 tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.
56 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
57 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).