Lukas 23:14

23:14 and said to them, “You brought me this man as one who was misleading ¹  the people. When I examined him before you, I ²  did not find this man guilty ³  of anything you accused him of doing.

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ⁴  of no crime deserving death. ⁵  I will therefore flog ⁶  him and release him.”

Lukas 23:41

23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁷  wrong.”

Matius 27:23

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Yohanes 18:38

18:38 Pilate asked, ⁸  “What is truth?” ⁹ 

When he had said this he went back outside to the Jewish leaders ¹⁰  and announced, ¹¹  “I find no basis for an accusation ¹²  against him.

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ¹³  Jesus went out with his disciples across the Kidron Valley. ¹⁴  There was an orchard ¹⁵  there, and he and his disciples went into it.

1 Timotius 6:13

6:13 I charge you ¹⁶  before God who gives life to all things and Christ Jesus who made his good confession ¹⁷  before Pontius Pilate,

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ¹⁸  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ¹⁹ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ²⁰ 

1 Korintus 5:1

Church Discipline

5:1 It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with ²¹  his father’s wife.

[23:14]  ¹ tn This term also appears in v. 2.

[23:14]  ² tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ³ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:22]  ⁴ tn Grk “no cause of death I found in him.”

[23:22]  ⁵ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ⁶ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.

[23:41]  ⁷ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[18:38]  ⁸ tn Grk “Pilate said.”

[18:38]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “said to them.”

[18:38]  ¹² tn Grk “find no cause.”

[18:1]  ¹³ 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]  ¹⁴ 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).

[18:1]  ¹⁵ tn Or “a garden.”

[6:13]  ¹⁶ tc ‡ Most witnesses, some of them important (א² A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA ²⁷ places σοι in brackets, indicating some doubts as to its authenticity.

[6:13]  tn Grk “I charge.”

[6:13]  ¹⁷ tn Grk “testified the good confession.”

[6:13]  sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).

[6:2]  ¹⁸ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ¹⁹ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ²⁰ tn Grk “these things teach and exhort.”

[5:1]  ²¹ tn Or “someone has married”; Grk “someone has,” but the verb ἔχω (ecw) is routinely used of marital relationships (cf. BDAG 420 s.v. 2.a), including sexual relationships. The exact nature of the relationship is uncertain in this case; it is not clear, for example, whether the man had actually married the woman or was merely cohabiting with her.