Yohanes 18:25-40
Konteks18:25 Meanwhile Simon Peter was standing in the courtyard 1 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 2 Peter 3 denied it: “I am not!” 18:26 One of the high priest’s slaves, 4 a relative of the man whose ear Peter had cut off, 5 said, “Did I not see you in the orchard 6 with him?” 7 18:27 Then Peter denied it again, and immediately a rooster crowed. 8
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 9 (Now it was very early morning.) 10 They 11 did not go into the governor’s residence 12 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 13 do you bring against this man?” 14 18:30 They replied, 15 “If this man 16 were not a criminal, 17 we would not have handed him over to you.” 18
18:31 Pilate told them, 19 “Take him yourselves and pass judgment on him 20 according to your own law!” 21 The Jewish leaders 22 replied, 23 “We cannot legally put anyone to death.” 24 18:32 (This happened 25 to fulfill the word Jesus had spoken when he indicated 26 what kind of death he was going to die. 27 )
18:33 So Pilate went back into the governor’s residence, 28 summoned Jesus, and asked him, “Are you the king of the Jews?” 29 18:34 Jesus replied, 30 “Are you saying this on your own initiative, 31 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 32 Your own people 33 and your chief priests handed you over 34 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 35 handed over 36 to the Jewish authorities. 37 But as it is, 38 my kingdom is not from here.” 18:37 Then Pilate said, 39 “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 40 my voice.” 18:38 Pilate asked, 41 “What is truth?” 42
When he had said this he went back outside to the Jewish leaders 43 and announced, 44 “I find no basis for an accusation 45 against him. 18:39 But it is your custom that I release one prisoner 46 for you at the Passover. 47 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 48 “Not this man, 49 but Barabbas!” 50 (Now Barabbas was a revolutionary. 51 ) 52
[18:25] 1 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] 2 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] 3 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
[18:26] 4 tn See the note on the word “slaves” in 4:51.
[18:26] 5 sn This incident is recounted in v. 10.
[18:26] 7 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:27] 8 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] 9 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] 10 sn This is a parenthetical note by the author.
[18:28] 11 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] 12 tn Grk “into the praetorium.”
[18:29] 14 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] 15 tn Grk “They answered and said to him.”
[18:30] 17 tn Or “an evildoer”; Grk “one doing evil.”
[18:30] 18 tn Or “would not have delivered him over.”
[18:31] 19 tn Grk “Then Pilate said to them.”
[18:31] 20 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 21 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] 22 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] 23 tn Grk “said to him.”
[18:31] 24 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] 25 tn The words “This happened” are not in the Greek text but are implied.
[18:32] 26 tn Or “making clear.”
[18:32] 27 sn A reference to John 12:32.
[18:33] 28 tn Grk “into the praetorium.”
[18:33] 29 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] 30 tn Grk “Jesus answered.”
[18:34] 31 tn Grk “saying this from yourself.”
[18:35] 32 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] 33 tn Or “your own nation.”
[18:35] 34 tn Or “delivered you over.”
[18:36] 35 tn Grk “so that I may not be.”
[18:36] 36 tn Or “delivered over.”
[18:36] 37 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] 39 tn Grk “said to him.”
[18:37] 40 tn Or “obeys”; Grk “hears.”
[18:38] 41 tn Grk “Pilate said.”
[18:38] 42 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] 43 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] 44 tn Grk “said to them.”
[18:38] 45 tn Grk “find no cause.”
[18:39] 46 tn The word “prisoner” is not in the Greek text but is implied.
[18:39] 47 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] 48 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] 50 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] 51 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.
