2 Tawarikh 2:1-18
Konteks2:1 (1:18) 1 Solomon ordered a temple to be built to honor the Lord, as well as a royal palace for himself. 2 2:2 (2:1) Solomon had 3 70,000 common laborers 4 and 80,000 stonecutters 5 in the hills, in addition to 3,600 supervisors. 6
2:3 Solomon sent a message to King Huram 7 of Tyre: 8 “Help me 9 as you did my father David, when you sent him cedar logs 10 for the construction of his palace. 11 2:4 Look, I am ready to build a temple to honor 12 the Lord my God and to dedicate it to him in order to burn fragrant incense before him, to set out the bread that is regularly displayed, 13 and to offer burnt sacrifices each morning and evening, and on Sabbaths, new moon festivals, and at other times appointed by the Lord our God. This is something Israel must do on a permanent basis. 14 2:5 I will build a great temple, for our God is greater than all gods. 2:6 Of course, who can really build a temple for him, since the sky 15 and the highest heavens cannot contain him? Who am I that I should build him a temple! It will really be only a place to offer sacrifices before him. 16
2:7 “Now send me a man who is skilled in working with gold, silver, bronze, and iron, as well as purple, crimson, and violet colored fabrics, and who knows how to engrave. He will work with my skilled craftsmen here in Jerusalem 17 and Judah, whom my father David provided. 2:8 Send me cedars, evergreens, and algum 18 trees from Lebanon, for I know your servants are adept 19 at cutting down trees in Lebanon. My servants will work with your servants 2:9 to supply me with large quantities of timber, for I am building a great, magnificent temple. 2:10 Look, I will pay your servants who cut the timber 20,000 kors 20 of ground wheat, 20,000 kors of barley, 120,000 gallons 21 of wine, and 120,000 gallons of olive oil.”
2:11 King Huram 22 of Tyre sent this letter to Solomon: “Because the Lord loves his people, he has made you their king.” 2:12 Huram also said, “Worthy of praise is the Lord God of Israel, who made the sky and the earth! He has given David a wise son who has discernment and insight and will build a temple for the Lord, as well as a royal palace for himself. 23 2:13 Now I am sending you Huram Abi, 24 a skilled and capable man, 2:14 whose mother is a Danite and whose father is a Tyrian. 25 He knows how to work with gold, silver, bronze, iron, stones, and wood, as well as purple, violet, white, and crimson fabrics. He knows how to do all kinds of engraving and understands any design given to him. He will work with your skilled craftsmen and the skilled craftsmen of my lord David your father. 2:15 Now let my lord send to his servants the wheat, barley, olive oil, and wine he has promised; 2:16 we will get all the timber you need from Lebanon 26 and bring it 27 in raft-like bundles 28 by sea to Joppa. You can then haul it on up to Jerusalem.”
2:17 Solomon took a census 29 of all the male resident foreigners in the land of Israel, after the census his father David had taken. There were 153,600 in all. 2:18 He designated 30 70,000 as common laborers, 31 80,000 as stonecutters 32 in the hills, and 3,600 as supervisors to make sure the people completed the work. 33
Yakobus 1:1-27
Konteks1:1 From James, 34 a slave 35 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 36 Greetings!
1:2 My brothers and sisters, 37 consider it nothing but joy 38 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 39 unstable in all his ways.
1:9 Now the believer 40 of humble means 41 should take pride 42 in his high position. 43 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 44 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 45 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 46 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 47 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 48 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 49 1:17 All generous giving and every perfect gift 50 is from above, coming down 51 from the Father of lights, with whom there is no variation or the slightest hint of change. 52 1:18 By his sovereign plan he gave us birth 53 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 54 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 55 anger does not accomplish God’s righteousness. 56 1:21 So put away all filth and evil excess and humbly 57 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 58 who gazes at his own face 59 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 60 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 61 and does not become a forgetful listener but one who lives it out – he 62 will be blessed in what he does. 63 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 64 God the Father 65 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yohanes 18:19-40
Konteks18:19 While this was happening, 66 the high priest questioned Jesus about his disciples and about his teaching. 67 18:20 Jesus replied, 68 “I have spoken publicly to the world. I always taught in the synagogues 69 and in the temple courts, 70 where all the Jewish people 71 assemble together. I 72 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 73 They 74 know what I said.” 18:22 When Jesus 75 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 76 “Is that the way you answer the high priest?” 18:23 Jesus replied, 77 “If I have said something wrong, 78 confirm 79 what is wrong. 80 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 81 to Caiaphas the high priest. 82
18:25 Meanwhile Simon Peter was standing in the courtyard 83 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 84 Peter 85 denied it: “I am not!” 18:26 One of the high priest’s slaves, 86 a relative of the man whose ear Peter had cut off, 87 said, “Did I not see you in the orchard 88 with him?” 89 18:27 Then Peter denied it again, and immediately a rooster crowed. 90
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 91 (Now it was very early morning.) 92 They 93 did not go into the governor’s residence 94 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 95 do you bring against this man?” 96 18:30 They replied, 97 “If this man 98 were not a criminal, 99 we would not have handed him over to you.” 100
18:31 Pilate told them, 101 “Take him yourselves and pass judgment on him 102 according to your own law!” 103 The Jewish leaders 104 replied, 105 “We cannot legally put anyone to death.” 106 18:32 (This happened 107 to fulfill the word Jesus had spoken when he indicated 108 what kind of death he was going to die. 109 )
18:33 So Pilate went back into the governor’s residence, 110 summoned Jesus, and asked him, “Are you the king of the Jews?” 111 18:34 Jesus replied, 112 “Are you saying this on your own initiative, 113 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 114 Your own people 115 and your chief priests handed you over 116 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 117 handed over 118 to the Jewish authorities. 119 But as it is, 120 my kingdom is not from here.” 18:37 Then Pilate said, 121 “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 122 my voice.” 18:38 Pilate asked, 123 “What is truth?” 124
When he had said this he went back outside to the Jewish leaders 125 and announced, 126 “I find no basis for an accusation 127 against him. 18:39 But it is your custom that I release one prisoner 128 for you at the Passover. 129 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 130 “Not this man, 131 but Barabbas!” 132 (Now Barabbas was a revolutionary. 133 ) 134
[2:1] 1 sn Beginning with 2:1, the verse numbers through 2:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:1 ET = 1:18 HT, 2:2 ET = 2:1 HT, 2:3 ET = 2:2 HT, etc., through 2:18 ET = 2:17 HT. Beginning with 3:1 the verse numbers in the ET and HT are again the same.
[2:1] 2 tn Heb “and Solomon said to build a house for the name of the
[2:2] 3 tn Heb “counted,” perhaps “conscripted” (so NAB, NIV, NRSV).
[2:2] 4 tn Heb “carriers of loads.”
[2:2] 5 tn Or “quarry workers”; Heb “cutters” (probably referring to stonecutters).
[2:2] 6 tc The parallel text of MT in 1 Kgs 5:16 has “thirty-six hundred,” but some Greek
[2:2] tn Heb “and 3,600 supervisors over them.”
[2:3] 7 tn Heb “Huram.” Some medieval Hebrew
[2:3] 8 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[2:3] 9 tn The words “help me” are supplied in the translation for clarification and stylistic reasons.
[2:3] 10 tn Heb “cedars.” The word “logs” has been supplied in the translation for clarity.
[2:3] 11 tn Heb “to build for him a house to live in it.”
[2:4] 12 tn Heb “for the name of.”
[2:4] 13 tn Heb “and the regular display.”
[2:4] 14 tn Heb “permanently [is] this upon Israel.”
[2:6] 15 tn Or “heavens” (also in v. 12). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[2:6] 16 tn Heb “Who retains strength to build for him a house, for the heavens and the heavens of heavens do not contain him? And who am I that I should build for him a house, except to sacrifice before him?”
[2:7] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:8] 18 tn This is probably a variant name for almug trees; see 9:10-11 and the parallel passage in 1 Kgs 10:11-12; cf. NLT. One or the other probably arose through metathesis of letters.
[2:10] 20 sn As a unit of dry measure a kor was roughly equivalent to six bushels (about 220 liters).
[2:10] 21 tn Heb “20,000 baths” (also a second time later in this verse). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so this was a quantity of about 120,000 gallons (440,000 liters).
[2:11] 22 tn Heb “Huram” (also in v. 12). Some medieval Hebrew
[2:12] 23 tn Heb “who has given to David a wise son [who] knows discernment and insight, who will build a house for the
[2:13] 24 sn The name Huram Abi means “Huram [is] my father.”
[2:14] 25 tn Heb “a son of a woman from the daughters of Dan, and his father a man of Tyre.”
[2:16] 26 tn Heb “and we will cut down trees from Lebanon according to all your need.”
[2:16] 27 tn Heb “to you,” but this phrase has not been translated for stylistic reasons – it is somewhat redundant.
[2:16] 28 tn Or “on rafts.” See the note at 1 Kgs 5:9.
[2:18] 31 tn Heb “carriers of loads.”
[2:18] 32 tn Or “quarry workers”; Heb “cutters” (probably referring to stonecutters).
[2:18] 33 tn Heb “and thirty-six hundred [as] supervisors to compel the people to work.”
[1:1] 34 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 35 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 36 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 37 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 38 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 39 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 40 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 41 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 42 tn Grk “let him boast.”
[1:9] 43 tn Grk “his height,” “his exaltation.”
[1:10] 44 tn Grk “a flower of grass.”
[1:11] 45 tn Or “perishes,” “is destroyed.”
[1:12] 46 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 47 tc Most
[1:13] 48 tn Or “God must not be tested by evil people.”
[1:16] 49 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 50 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 51 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 52 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 53 tn Grk “Having willed, he gave us birth.”
[1:19] 54 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 55 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 56 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 57 tn Or “with meekness.”
[1:23] 58 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 59 tn Grk “the face of his beginning [or origin].”
[1:24] 60 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 63 tn Grk “in his doing.”
[1:27] 64 tn Or “in the sight of”; Grk “with.”
[1:27] 65 tn Grk “the God and Father.”
[18:19] 66 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] 67 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] 68 tn Grk “Jesus answered him.”
[18:20] 69 sn See the note on synagogue in 6:59.
[18:20] 70 tn Grk “in the temple.”
[18:20] 71 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] 72 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] 73 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] 74 tn Grk “Look, these know what I said.”
[18:22] 75 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 76 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] 77 tn Grk “Jesus answered him.”
[18:23] 78 tn Or “something incorrect.”
[18:24] 81 tn Or “still bound.”
[18:24] 82 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] 83 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] 84 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] 85 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 86 tn See the note on the word “slaves” in 4:51.
[18:26] 87 sn This incident is recounted in v. 10.
[18:26] 89 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 90 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
[18:27] sn No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62).
[18:28] 91 tn Grk “to the praetorium.”
[18:28] sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
[18:28] 92 sn This is a parenthetical note by the author.
[18:28] 93 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] 94 tn Grk “into the praetorium.”
[18:29] 96 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] 97 tn Grk “They answered and said to him.”
[18:30] 99 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 100 tn Or “would not have delivered him over.”
[18:31] 101 tn Grk “Then Pilate said to them.”
[18:31] 102 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 103 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] 104 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] 105 tn Grk “said to him.”
[18:31] 106 tn Grk “It is not permitted to us to kill anyone.”
[18:31] sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.
[18:32] 107 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 108 tn Or “making clear.”
[18:32] 109 sn A reference to John 12:32.
[18:33] 110 tn Grk “into the praetorium.”
[18:33] 111 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] 112 tn Grk “Jesus answered.”
[18:34] 113 tn Grk “saying this from yourself.”
[18:35] 114 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] 115 tn Or “your own nation.”
[18:35] 116 tn Or “delivered you over.”
[18:36] 117 tn Grk “so that I may not be.”
[18:36] 118 tn Or “delivered over.”
[18:36] 119 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] 121 tn Grk “said to him.”
[18:37] 122 tn Or “obeys”; Grk “hears.”
[18:38] 123 tn Grk “Pilate said.”
[18:38] 124 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] 125 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] 126 tn Grk “said to them.”
[18:38] 127 tn Grk “find no cause.”
[18:39] 128 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 129 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] 130 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] 131 tn Grk “this one.”
[18:40] 132 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] 133 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.
