Yohanes 19:6-7
Konteks19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 1 him! Crucify him!” 2 Pilate said, 3 “You take him and crucify him! 4 Certainly 5 I find no reason for an accusation 6 against him!” 19:7 The Jewish leaders 7 replied, 8 “We have a law, 9 and according to our law he ought to die, because he claimed to be the Son of God!” 10
Kisah Para Rasul 25:18-20
Konteks25:18 When his accusers stood up, they did not charge 11 him with any of the evil deeds I had suspected. 12 25:19 Rather they had several points of disagreement 13 with him about their own religion 14 and about a man named Jesus 15 who was dead, whom Paul claimed 16 to be alive. 25:20 Because I was at a loss 17 how I could investigate these matters, 18 I asked if he were willing to go to Jerusalem and be tried 19 there on these charges. 20
[19:6] 1 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
[19:6] 2 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 3 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 4 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.
[19:6] 5 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 6 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 7 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).
[19:7] 8 tn Grk “answered him.”
[19:7] 9 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 10 tn Grk “because he made himself out to be the Son of God.”
[25:18] 11 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.
[25:18] 12 tn Or “I was expecting.”
[25:19] 13 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
[25:19] 14 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
[25:19] sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
[25:19] 15 tn Grk “a certain Jesus.”
[25:20] 17 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
[25:20] 18 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”
