Discovery BoxJohn 18:26-40
Context18:26 One of the high priest’s slaves, 1 a relative of the man whose ear Peter had cut off, 2 said, “Did I not see you in the orchard 3 with him?” 4 18:27 Then Peter denied it again, and immediately a rooster crowed. 5
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 6 (Now it was very early morning.) 7 They 8 did not go into the governor’s residence 9 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 10 do you bring against this man?” 11 18:30 They replied, 12 “If this man 13 were not a criminal, 14 we would not have handed him over to you.” 15
18:31 Pilate told them, 16 “Take him yourselves and pass judgment on him 17 according to your own law!” 18 The Jewish leaders 19 replied, 20 “We cannot legally put anyone to death.” 21 18:32 (This happened 22 to fulfill the word Jesus had spoken when he indicated 23 what kind of death he was going to die. 24 )
18:33 So Pilate went back into the governor’s residence, 25 summoned Jesus, and asked him, “Are you the king of the Jews?” 26 18:34 Jesus replied, 27 “Are you saying this on your own initiative, 28 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 29 Your own people 30 and your chief priests handed you over 31 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 32 handed over 33 to the Jewish authorities. 34 But as it is, 35 my kingdom is not from here.” 18:37 Then Pilate said, 36 “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 37 my voice.” 18:38 Pilate asked, 38 “What is truth?” 39
When he had said this he went back outside to the Jewish leaders 40 and announced, 41 “I find no basis for an accusation 42 against him. 18:39 But it is your custom that I release one prisoner 43 for you at the Passover. 44 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 45 “Not this man, 46 but Barabbas!” 47 (Now Barabbas was a revolutionary. 48 ) 49
[18:26] 1 tn See the note on the word “slaves” in 4:51.
[18:26] 2 sn This incident is recounted in v. 10.
[18:26] 4 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 5 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] 6 tn Grk “to the praetorium.”
[18:28] 7 sn This is a parenthetical note by the author.
[18:28] 8 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] 9 tn Grk “into the praetorium.”
[18:29] 11 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] 12 tn Grk “They answered and said to him.”
[18:30] 14 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 15 tn Or “would not have delivered him over.”
[18:31] 16 tn Grk “Then Pilate said to them.”
[18:31] 17 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 18 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] 19 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] 20 tn Grk “said to him.”
[18:31] 21 tn Grk “It is not permitted to us to kill anyone.”
[18:32] 22 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 23 tn Or “making clear.”
[18:32] 24 sn A reference to John 12:32.
[18:33] 25 tn Grk “into the praetorium.”
[18:33] 26 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] 27 tn Grk “Jesus answered.”
[18:34] 28 tn Grk “saying this from yourself.”
[18:35] 29 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.
[18:35] 30 tn Or “your own nation.”
[18:35] 31 tn Or “delivered you over.”
[18:36] 32 tn Grk “so that I may not be.”
[18:36] 33 tn Or “delivered over.”
[18:36] 34 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.
[18:37] 36 tn Grk “said to him.”
[18:37] 37 tn Or “obeys”; Grk “hears.”
[18:38] 38 tn Grk “Pilate said.”
[18:38] 39 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).
[18:38] 40 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.
[18:38] 41 tn Grk “said to them.”
[18:38] 42 tn Grk “find no cause.”
[18:39] 43 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 44 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.
[18:40] 45 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.
[18:40] 47 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.
[18:40] 48 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.
