27:11 Then 1 Jesus stood before the governor, and the governor asked him, 2 “Are you the king 3 of the Jews?” Jesus 4 said, “You say so.” 5 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
15:2 So 6 Pilate asked him, “Are you the king 7 of the Jews?” He replied, 8 “You say so.” 9 15:3 Then 10 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 11 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
23:2 They 12 began to accuse 13 him, saying, “We found this man subverting 14 our nation, forbidding 15 us to pay the tribute tax 16 to Caesar 17 and claiming that he himself is Christ, 18 a king.” 23:3 So 19 Pilate asked Jesus, 20 “Are you the king 21 of the Jews?” He replied, “You say so.” 22 23:4 Then 23 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 24 against this man.” 23:5 But they persisted 25 in saying, “He incites 26 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 27
18:29 So Pilate came outside to them and said, “What accusation 28 do you bring against this man?” 29 18:30 They replied, 30 “If this man 31 were not a criminal, 32 we would not have handed him over to you.” 33
18:31 Pilate told them, 34 “Take him yourselves and pass judgment on him 35 according to your own law!” 36 The Jewish leaders 37 replied, 38 “We cannot legally put anyone to death.” 39 18:32 (This happened 40 to fulfill the word Jesus had spoken when he indicated 41 what kind of death he was going to die. 42 )
18:33 So Pilate went back into the governor’s residence, 43 summoned Jesus, and asked him, “Are you the king of the Jews?” 44 18:34 Jesus replied, 45 “Are you saying this on your own initiative, 46 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 47 Your own people 48 and your chief priests handed you over 49 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 50 handed over 51 to the Jewish authorities. 52 But as it is, 53 my kingdom is not from here.” 18:37 Then Pilate said, 54 “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 55 my voice.” 18:38 Pilate asked, 56 “What is truth?” 57
19:9 and he went back into the governor’s residence 61 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 62 “Do you refuse to speak to me? Don’t you know I have the authority 63 to release you, and to crucify you?” 64 19:11 Jesus replied, “You would have no authority 65 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 66 is guilty of greater sin.” 67
1 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
2 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
3 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
4 tn Here δέ (de) has not been translated.
6 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
7 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
8 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
11 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
12 tn Here δέ (de) has not been translated.
13 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
14 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
15 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
16 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
17 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:11.
19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
20 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
21 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
23 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
24 tn Grk “find no cause.”
25 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
26 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
27 tn Grk “beginning from Galilee until here.”
28 tn Or “charge.”
29 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.
30 tn Grk “They answered and said to him.”
31 tn Grk “this one.”
32 tn Or “an evildoer”; Grk “one doing evil.”
33 tn Or “would not have delivered him over.”
34 tn Grk “Then Pilate said to them.”
35 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
36 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.
38 tn Grk “said to him.”
39 tn Grk “It is not permitted to us to kill anyone.”
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.
40 tn The words “This happened” are not in the Greek text but are implied.
41 tn Or “making clear.”
43 tn Grk “into the praetorium.”
44 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.
45 tn Grk “Jesus answered.”
46 tn Grk “saying this from yourself.”
47 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.
48 tn Or “your own nation.”
49 tn Or “delivered you over.”
50 tn Grk “so that I may not be.”
51 tn Or “delivered over.”
52 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.
53 tn Grk “now.”
54 tn Grk “said to him.”
55 tn Or “obeys”; Grk “hears.”
56 tn Grk “Pilate said.”
57 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).
58 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.
59 tn Grk “said to them.”
60 tn Grk “find no cause.”
61 tn Grk “into the praetorium.”
62 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
63 tn Or “the power.”
64 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
sn See the note on Crucify in 19:6.
65 tn Or “power.”
66 tn Or “who delivered me over to you.”
sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
67 tn Grk “has the greater sin” (an idiom).
sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.