Discovery BoxJohn 18:1-35
Context18:1 When he had said these things, 1 Jesus went out with his disciples across the Kidron Valley. 2 There was an orchard 3 there, and he and his disciples went into it. 18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 4 with his disciples.) 5 18:3 So Judas obtained a squad of soldiers 6 and some officers of the chief priests and Pharisees. 7 They came to the orchard 8 with lanterns 9 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 10 came and asked them, “Who are you looking for?” 11 18:5 They replied, 12 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 13 18:6 So when Jesus 14 said to them, “I am he,” they retreated 15 and fell to the ground. 16 18:7 Then Jesus 17 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 18 “I told you that I am he. If you are looking for 19 me, let these men 20 go.” 21 18:9 He said this 22 to fulfill the word he had spoken, 23 “I have not lost a single one of those whom you gave me.” 24
18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 25 cutting off his right ear. 26 (Now the slave’s name was Malchus.) 27 18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 28
18:12 Then the squad of soldiers 29 with their commanding officer 30 and the officers of the Jewish leaders 31 arrested 32 Jesus and tied him up. 33 18:13 They 34 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 35 18:14 (Now it was Caiaphas who had advised 36 the Jewish leaders 37 that it was to their advantage that one man die for the people.) 38
18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 39 (Now the other disciple 40 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 41 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 42 and brought Peter inside. 18:17 The girl 43 who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” 44 He replied, 45 “I am not.” 18:18 (Now the slaves 46 and the guards 47 were standing around a charcoal fire they had made, warming themselves because it was cold. 48 Peter also was standing with them, warming himself.) 49
18:19 While this was happening, 50 the high priest questioned Jesus about his disciples and about his teaching. 51 18:20 Jesus replied, 52 “I have spoken publicly to the world. I always taught in the synagogues 53 and in the temple courts, 54 where all the Jewish people 55 assemble together. I 56 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 57 They 58 know what I said.” 18:22 When Jesus 59 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 60 “Is that the way you answer the high priest?” 18:23 Jesus replied, 61 “If I have said something wrong, 62 confirm 63 what is wrong. 64 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 65 to Caiaphas the high priest. 66
18:25 Meanwhile Simon Peter was standing in the courtyard 67 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 68 Peter 69 denied it: “I am not!” 18:26 One of the high priest’s slaves, 70 a relative of the man whose ear Peter had cut off, 71 said, “Did I not see you in the orchard 72 with him?” 73 18:27 Then Peter denied it again, and immediately a rooster crowed. 74
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 75 (Now it was very early morning.) 76 They 77 did not go into the governor’s residence 78 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 79 do you bring against this man?” 80 18:30 They replied, 81 “If this man 82 were not a criminal, 83 we would not have handed him over to you.” 84
18:31 Pilate told them, 85 “Take him yourselves and pass judgment on him 86 according to your own law!” 87 The Jewish leaders 88 replied, 89 “We cannot legally put anyone to death.” 90 18:32 (This happened 91 to fulfill the word Jesus had spoken when he indicated 92 what kind of death he was going to die. 93 )
18:33 So Pilate went back into the governor’s residence, 94 summoned Jesus, and asked him, “Are you the king of the Jews?” 95 18:34 Jesus replied, 96 “Are you saying this on your own initiative, 97 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 98 Your own people 99 and your chief priests handed you over 100 to me. What have you done?”
[18:1] 1 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
[18:1] 2 tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
[18:2] 5 sn This is a parenthetical note by the author.
[18:3] 6 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 7 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] 8 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 9 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:4] 10 tn Grk “knowing all things that were coming upon him.”
[18:4] 11 tn Grk “Whom do you seek?”
[18:5] 12 tn Grk “They answered.”
[18:5] 13 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:6] 14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:6] 15 tn Grk “moved back” (but here a fairly rapid movement is implied).
[18:6] 16 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
[18:7] 17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:8] 18 tn Grk “Jesus answered.”
[18:8] 19 tn Grk “if you are seeking.”
[18:8] 20 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
[18:8] 21 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
[18:9] 22 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
[18:9] 23 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 24 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
[18:10] 25 tn See the note on the word “slaves” in 4:51.
[18:10] 26 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 27 sn This is a parenthetical note by the author.
[18:11] 28 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
[18:12] 29 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
[18:12] 30 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
[18:12] 31 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, who were named as “chief priests and Pharisees” in John 18:3.
[18:13] 34 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:13] 35 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
[18:14] 37 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
[18:14] 38 sn This is a parenthetical note by the author.
[18:15] 39 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
[18:15] 40 tn Grk “that disciple.”
[18:15] 41 sn This is a parenthetical note by the author.
[18:16] 42 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
[18:17] 43 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
[18:17] 44 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[18:18] 46 tn See the note on the word “slaves” in 4:51.
[18:18] 47 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
[18:18] 48 tn Grk “because it was cold, and they were warming themselves.”
[18:18] 49 sn This is a parenthetical note by the author.
[18:19] 50 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 51 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:20] 52 tn Grk “Jesus answered him.”
[18:20] 53 sn See the note on synagogue in 6:59.
[18:20] 54 tn Grk “in the temple.”
[18:20] 55 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
[18:20] 56 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:21] 57 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
[18:21] 58 tn Grk “Look, these know what I said.”
[18:22] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 60 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.
[18:23] 61 tn Grk “Jesus answered him.”
[18:23] 62 tn Or “something incorrect.”
[18:24] 65 tn Or “still bound.”
[18:24] 66 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
[18:25] 67 tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.
[18:25] 68 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[18:25] 69 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 70 tn See the note on the word “slaves” in 4:51.
[18:26] 71 sn This incident is recounted in v. 10.
[18:26] 73 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 74 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some
[18:28] 75 tn Grk “to the praetorium.”
[18:28] 76 sn This is a parenthetical note by the author.
[18:28] 77 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.
[18:28] 78 tn Grk “into the praetorium.”
[18:29] 80 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.
[18:30] 81 tn Grk “They answered and said to him.”
[18:30] 83 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 84 tn Or “would not have delivered him over.”
[18:31] 85 tn Grk “Then Pilate said to them.”
[18:31] 86 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 87 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.
[18:31] 88 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.
[18:31] 89 tn Grk “said to him.”
[18:31] 90 tn Grk “It is not permitted to us to kill anyone.”
[18:32] 91 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 92 tn Or “making clear.”
[18:32] 93 sn A reference to John 12:32.
[18:33] 94 tn Grk “into the praetorium.”
[18:33] 95 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.
[18:34] 96 tn Grk “Jesus answered.”
[18:34] 97 tn Grk “saying this from yourself.”
[18:35] 98 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.
