18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 1 (Now it was very early morning.) 2 They 3 did not go into the governor’s residence 4 so they would not be ceremonially defiled, but could eat the Passover meal. 18:29 So Pilate came outside to them and said, “What accusation 5 do you bring against this man?” 6 18:30 They replied, 7 “If this man 8 were not a criminal, 9 we would not have handed him over to you.” 10
18:31 Pilate told them, 11 “Take him yourselves and pass judgment on him 12 according to your own law!” 13 The Jewish leaders 14 replied, 15 “We cannot legally put anyone to death.” 16 18:32 (This happened 17 to fulfill the word Jesus had spoken when he indicated 18 what kind of death he was going to die. 19 )
18:33 So Pilate went back into the governor’s residence, 20 summoned Jesus, and asked him, “Are you the king of the Jews?” 21 18:34 Jesus replied, 22 “Are you saying this on your own initiative, 23 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 24 Your own people 25 and your chief priests handed you over 26 to me. What have you done?”
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 27 handed over 28 to the Jewish authorities. 29 But as it is, 30 my kingdom is not from here.” 18:37 Then Pilate said, 31 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 32 my voice.” 18:38 Pilate asked, 33 “What is truth?” 34
When he had said this he went back outside to the Jewish leaders 35 and announced, 36 “I find no basis for an accusation 37 against him. 18:39 But it is your custom that I release one prisoner 38 for you at the Passover. 39 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 40 “Not this man, 41 but Barabbas!” 42 (Now Barabbas was a revolutionary. 43 ) 44
19:1 Then Pilate took Jesus and had him flogged severely. 45 19:2 The soldiers 46 braided 47 a crown of thorns 48 and put it on his head, and they clothed him in a purple robe. 49 19:3 They 50 came up to him again and again 51 and said, “Hail, king of the Jews!” 52 And they struck him repeatedly 53 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 54 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 55 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 56 Pilate 57 said to them, “Look, here is the man!” 58 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 59 him! Crucify him!” 60 Pilate said, 61 “You take him and crucify him! 62 Certainly 63 I find no reason for an accusation 64 against him!” 19:7 The Jewish leaders 65 replied, 66 “We have a law, 67 and according to our law he ought to die, because he claimed to be the Son of God!” 68
19:8 When Pilate heard what they said, 69 he was more afraid than ever, 70 19:9 and he went back into the governor’s residence 71 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 72 “Do you refuse to speak to me? Don’t you know I have the authority 73 to release you, and to crucify you?” 74 19:11 Jesus replied, “You would have no authority 75 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 76 is guilty of greater sin.” 77
19:12 From this point on, Pilate tried 78 to release him. But the Jewish leaders 79 shouted out, 80 “If you release this man, 81 you are no friend of Caesar! 82 Everyone who claims to be a king 83 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 84 in the place called “The Stone Pavement” 85 (Gabbatha in 86 Aramaic). 87 19:14 (Now it was the day of preparation 88 for the Passover, about noon. 89 ) 90 Pilate 91 said to the Jewish leaders, 92 “Look, here is your king!”
19:15 Then they 93 shouted out, “Away with him! Away with him! 94 Crucify 95 him!” Pilate asked, 96 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 97 handed him over 98 to them to be crucified.
So they took Jesus,
1 tn Grk “to the praetorium.”
2 sn This is a parenthetical note by the author.
3 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
4 tn Grk “into the praetorium.”
5 tn Or “charge.”
6 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
7 tn Grk “They answered and said to him.”
8 tn Grk “this one.”
9 tn Or “an evildoer”; Grk “one doing evil.”
10 tn Or “would not have delivered him over.”
11 tn Grk “Then Pilate said to them.”
12 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
13 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
14 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
15 tn Grk “said to him.”
16 tn Grk “It is not permitted to us to kill anyone.”
17 tn The words “This happened” are not in the Greek text but are implied.
18 tn Or “making clear.”
19 sn A reference to John 12:32.
20 tn Grk “into the praetorium.”
21 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
22 tn Grk “Jesus answered.”
23 tn Grk “saying this from yourself.”
24 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
25 tn Or “your own nation.”
26 tn Or “delivered you over.”
27 tn Grk “so that I may not be.”
28 tn Or “delivered over.”
29 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
30 tn Grk “now.”
31 tn Grk “said to him.”
32 tn Or “obeys”; Grk “hears.”
33 tn Grk “Pilate said.”
34 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
35 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
36 tn Grk “said to them.”
37 tn Grk “find no cause.”
38 tn The word “prisoner” is not in the Greek text but is implied.
39 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
40 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.
41 tn Grk “this one.”
42 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
43 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.
44 sn This is a parenthetical note by the author.
45 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
46 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
47 tn Or “wove.”
48 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
49 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
50 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
51 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
52 tn Or “Long live the King of the Jews!”
53 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
54 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
55 tn Or “find no basis for an accusation”; Grk “find no cause.”
56 sn See the note on the purple robe in 19:2.
57 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
58 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
59 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
60 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
61 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
62 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
63 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
64 tn Or “find no basis for an accusation”; Grk “find no cause.”
65 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) 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).
66 tn Grk “answered him.”
67 sn This law is not the entire Pentateuch, but Lev 24:16.
68 tn Grk “because he made himself out to be the Son of God.”
69 tn Grk “heard this word.”
70 tn Grk “became more afraid.”
71 tn Grk “into the praetorium.”
72 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
73 tn Or “the power.”
74 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
75 tn Or “power.”
76 tn Or “who delivered me over to you.”
77 tn Grk “has the greater sin” (an idiom).
78 tn Grk “sought.”
79 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.
80 tn Grk “shouted out, saying.”
81 tn Grk “this one.”
82 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 (
83 tn Grk “who makes himself out to be a king.”
84 tn Or “the judge’s seat.”
85 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
86 tn Grk “in Hebrew.”
87 sn This is a parenthetical note by the author.
88 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).
89 tn Grk “about the sixth hour.”
90 sn This is a parenthetical note by the author.
91 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.
92 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.
93 tn Grk “Then these.”
94 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
95 sn See the note on Crucify in 19:6.
96 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
97 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
98 tn Or “delivered him over.”