2 Chronicles 33:1-25 
Context33:1 Manasseh was twelve years old when he became king, and he reigned for fifty-five years in Jerusalem. 1 33:2 He did evil in the sight of 2 the Lord and committed the same horrible sins practiced by the nations 3 whom the Lord drove out ahead of the Israelites. 33:3 He rebuilt the high places that his father Hezekiah had destroyed; he set up altars for the Baals and made Asherah poles. He bowed down to all the stars in the sky 4 and worshiped 5 them. 33:4 He built altars in the Lord’s temple, about which the Lord had said, “Jerusalem will be my permanent home.” 6 33:5 In the two courtyards of the Lord’s temple he built altars for all the stars in the sky. 33:6 He passed his sons through the fire 7 in the Valley of Ben-Hinnom and practiced divination, omen reading, and sorcery. He set up a ritual pit to conjure up underworld spirits and appointed magicians to supervise it. 8 He did a great amount of evil in the sight of the Lord and angered him. 9 33:7 He put an idolatrous image he had made in God’s temple, about which God had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home. 10 33:8 I will not make Israel again leave the land I gave to their ancestors, 11 provided that they carefully obey all I commanded them, the whole law, the rules and regulations given to Moses.” 33:9 But Manasseh misled the people of 12 Judah and the residents of Jerusalem so that they sinned more than the nations whom the Lord had destroyed ahead of the Israelites.
33:10 The Lord confronted 13 Manasseh and his people, but they paid no attention. 33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, 14 bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain 15 Manasseh 16 asked the Lord his God for mercy 17 and truly 18 humbled himself before the God of his ancestors. 19 33:13 When he prayed to the Lord, 20 the Lord 21 responded to him 22 and answered favorably 23 his cry for mercy. The Lord 24 brought him back to Jerusalem to his kingdom. Then Manasseh realized that the Lord is the true God.
33:14 After this Manasseh 25 built up the outer wall of the City of David 26 on the west side of the Gihon in the valley to the entrance of the Fish Gate and all around the terrace; he made it much higher. He placed army officers in all the fortified cities in Judah.
33:15 He removed the foreign gods and images from the Lord’s temple and all the altars he had built on the hill of the Lord’s temple and in Jerusalem; he threw them outside the city. 33:16 He erected the altar of the Lord and offered on it peace offerings and thank offerings. He told the people of 27 Judah to serve the Lord God of Israel. 33:17 The people continued to offer sacrifices at the high places, but only to the Lord their God.
33:18 The rest of the events of Manasseh’s reign, including his prayer to his God and the words the prophets 28 spoke to him in the name of the Lord God of Israel, are recorded 29 in the Annals of the Kings of Israel. 33:19 The Annals of the Prophets include his prayer, give an account of how the Lord responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself. 30 33:20 Manasseh passed away 31 and was buried in his palace. His son Amon replaced him as king.
33:21 Amon was twenty-two years old when he became king, and he reigned for two years in Jerusalem. 32 33:22 He did evil in the sight of 33 the Lord, just like his father Manasseh had done. He offered sacrifices to all the idols his father Manasseh had made, and worshiped 34 them. 33:23 He did not humble himself before the Lord as his father Manasseh had done. 35 Amon was guilty of great sin. 36 33:24 His servants conspired against him and killed him in his palace. 33:25 The people of the land executed all who had conspired against King Amon, and they 37 made his son Josiah king in his place.
Revelation 19:1-21
Context19:1 After these things I heard what sounded like the loud voice of a vast throng in heaven, saying,
“Hallelujah! Salvation and glory and power belong to our God,
19:2 because his judgments are true and just. 38
For he has judged 39 the great prostitute
who corrupted the earth with her sexual immorality,
and has avenged the blood of his servants 40 poured out by her own hands!” 41
19:3 Then 42 a second time the crowd shouted, “Hallelujah!” The smoke rises from her forever and ever. 43 19:4 The twenty-four elders and the four living creatures threw themselves to the ground 44 and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”
19:5 Then 45 a voice came from the throne, saying:
“Praise our God
all you his servants,
and all you who fear Him,
both the small and the great!”
19:6 Then 46 I heard what sounded like the voice of a vast throng, like the roar of many waters and like loud crashes of thunder. They were shouting: 47
“Hallelujah!
For the Lord our God, 48 the All-Powerful, 49 reigns!
19:7 Let us rejoice 50 and exult
and give him glory,
because the wedding celebration of the Lamb has come,
and his bride has made herself ready.
19:8 She was permitted to be dressed in bright, clean, fine linen” 51 (for the fine linen is the righteous deeds of the saints). 52
19:9 Then 53 the angel 54 said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.” 19:10 So 55 I threw myself down 56 at his feet to worship him, but 57 he said, “Do not do this! 58 I am only 59 a fellow servant 60 with you and your brothers 61 who hold to the testimony about 62 Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”
19:11 Then 63 I saw heaven opened and here came 64 a white horse! The 65 one riding it was called “Faithful” and “True,” and with justice 66 he judges and goes to war. 19:12 His eyes are like a fiery 67 flame and there are many diadem crowns 68 on his head. He has 69 a name written 70 that no one knows except himself. 19:13 He is dressed in clothing dipped 71 in blood, and he is called 72 the Word of God. 19:14 The 73 armies that are in heaven, dressed in white, clean, fine linen, 74 were following him on white horses. 19:15 From his mouth extends a sharp sword, so that with it he can strike the nations. 75 He 76 will rule 77 them with an iron rod, 78 and he stomps the winepress 79 of the furious 80 wrath of God, the All-Powerful. 81 19:16 He has a name written on his clothing and on his thigh: “King of kings and Lord of lords.”
19:17 Then 82 I saw one angel standing in 83 the sun, and he shouted in a loud voice to all the birds flying high in the sky: 84
“Come, gather around for the great banquet 85 of God,
19:18 to eat 86 your fill 87 of the flesh of kings,
the flesh of generals, 88
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 89
and small and great!”
19:19 Then 90 I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army. 19:20 Now 91 the beast was seized, and along with him the false prophet who had performed the signs on his behalf 92 – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. 93 19:21 The 94 others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged 95 themselves with their flesh.
Malachi 1:1-14
Context1:1 What follows is divine revelation. 96 The word of the Lord came to Israel through Malachi: 97
1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”
“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob 1:3 and rejected Esau. 98 I turned Esau’s 99 mountains into a deserted wasteland 100 and gave his territory 101 to the wild jackals.”
1:4 Edom 102 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 103 responds, “They indeed may build, but I will overthrow. They will be known as 104 the land of evil, the people with whom the Lord is permanently displeased. 1:5 Your eyes will see it, and then you will say, ‘May the Lord be magnified 105 even beyond the border of Israel!’”
1:6 “A son naturally honors his father and a slave respects 106 his master. If I am your 107 father, where is my honor? If I am your master, where is my respect? The Lord who rules over all asks you this, you priests who make light of my name! But you reply, ‘How have we made light of your name?’ 1:7 You are offering improper sacrifices on my altar, yet you ask, ‘How have we offended you?’ By treating the table 108 of the Lord as if it is of no importance! 1:8 For when you offer blind animals as a sacrifice, is that not wrong? And when you offer the lame and sick, 109 is that not wrong as well? Indeed, try offering them 110 to your governor! Will he be pleased with you 111 or show you favor?” asks the Lord who rules over all. 1:9 But now plead for God’s favor 112 that he might be gracious to us. 113 “With this kind of offering in your hands, how can he be pleased with you?” asks the Lord who rules over all.
1:10 “I wish that one of you would close the temple doors, 114 so that you no longer would light useless fires on my altar. I am not pleased with you,” says the Lord who rules over all, “and I will no longer accept an offering from you. 1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” 115 says the Lord who rules over all. 1:12 “But you are profaning it by saying that the table of the Lord is common and its offerings 116 despicable. 1:13 You also say, ‘How tiresome it is.’ You turn up your nose at it,” says the Lord who rules over all, “and instead bring what is stolen, lame, or sick. You bring these things for an offering! Should I accept this from you?” 117 asks the Lord. 1:14 “There will be harsh condemnation for the hypocrite who has a valuable male animal in his flock but vows and sacrifices something inferior to the Lord. For I am a great king,” 118 says the Lord who rules over all, “and my name is awesome among the nations.”
John 18:1-40
Context18:1 When he had said these things, 119 Jesus went out with his disciples across the Kidron Valley. 120 There was an orchard 121 there, and he and his disciples went into it. 18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 122 with his disciples.) 123 18:3 So Judas obtained a squad of soldiers 124 and some officers of the chief priests and Pharisees. 125 They came to the orchard 126 with lanterns 127 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 128 came and asked them, “Who are you looking for?” 129 18:5 They replied, 130 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 131 18:6 So when Jesus 132 said to them, “I am he,” they retreated 133 and fell to the ground. 134 18:7 Then Jesus 135 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 136 “I told you that I am he. If you are looking for 137 me, let these men 138 go.” 139 18:9 He said this 140 to fulfill the word he had spoken, 141 “I have not lost a single one of those whom you gave me.” 142
18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 143 cutting off his right ear. 144 (Now the slave’s name was Malchus.) 145 18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 146
18:12 Then the squad of soldiers 147 with their commanding officer 148 and the officers of the Jewish leaders 149 arrested 150 Jesus and tied him up. 151 18:13 They 152 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 153 18:14 (Now it was Caiaphas who had advised 154 the Jewish leaders 155 that it was to their advantage that one man die for the people.) 156
18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 157 (Now the other disciple 158 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 159 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 160 and brought Peter inside. 18:17 The girl 161 who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” 162 He replied, 163 “I am not.” 18:18 (Now the slaves 164 and the guards 165 were standing around a charcoal fire they had made, warming themselves because it was cold. 166 Peter also was standing with them, warming himself.) 167
18:19 While this was happening, 168 the high priest questioned Jesus about his disciples and about his teaching. 169 18:20 Jesus replied, 170 “I have spoken publicly to the world. I always taught in the synagogues 171 and in the temple courts, 172 where all the Jewish people 173 assemble together. I 174 have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. 175 They 176 know what I said.” 18:22 When Jesus 177 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 178 “Is that the way you answer the high priest?” 18:23 Jesus replied, 179 “If I have said something wrong, 180 confirm 181 what is wrong. 182 But if I spoke correctly, why strike me?” 18:24 Then Annas sent him, still tied up, 183 to Caiaphas the high priest. 184
18:25 Meanwhile Simon Peter was standing in the courtyard 185 warming himself. They said to him, “You aren’t one of his disciples too, are you?” 186 Peter 187 denied it: “I am not!” 18:26 One of the high priest’s slaves, 188 a relative of the man whose ear Peter had cut off, 189 said, “Did I not see you in the orchard 190 with him?” 191 18:27 Then Peter denied it again, and immediately a rooster crowed. 192
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 193 (Now it was very early morning.) 194 They 195 did not go into the governor’s residence 196 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 197 do you bring against this man?” 198 18:30 They replied, 199 “If this man 200 were not a criminal, 201 we would not have handed him over to you.” 202
18:31 Pilate told them, 203 “Take him yourselves and pass judgment on him 204 according to your own law!” 205 The Jewish leaders 206 replied, 207 “We cannot legally put anyone to death.” 208 18:32 (This happened 209 to fulfill the word Jesus had spoken when he indicated 210 what kind of death he was going to die. 211 )
18:33 So Pilate went back into the governor’s residence, 212 summoned Jesus, and asked him, “Are you the king of the Jews?” 213 18:34 Jesus replied, 214 “Are you saying this on your own initiative, 215 or have others told you about me?” 18:35 Pilate answered, “I am not a Jew, am I? 216 Your own people 217 and your chief priests handed you over 218 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 219 handed over 220 to the Jewish authorities. 221 But as it is, 222 my kingdom is not from here.” 18:37 Then Pilate said, 223 “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 224 my voice.” 18:38 Pilate asked, 225 “What is truth?” 226
When he had said this he went back outside to the Jewish leaders 227 and announced, 228 “I find no basis for an accusation 229 against him. 18:39 But it is your custom that I release one prisoner 230 for you at the Passover. 231 So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, 232 “Not this man, 233 but Barabbas!” 234 (Now Barabbas was a revolutionary. 235 ) 236
1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
2 tn Heb “in the eyes of.”
3 tn Heb “like the abominable practices of the nations.”
4 tn The phrase כָל צְבָא הֲַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.
5 tn Or “served.”
6 tn Heb “In Jerusalem my name will be permanently.”
7 tn Or “he sacrificed his sons in the fire.” This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASV “made his sons pass through the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
8 tn Heb “and he set up a ritual pit, along with a conjurer.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב (ba’alat ’ov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401.
9 tn Heb “and he multiplied doing what is evil in the eyes of the
10 tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name permanently” (or perhaps “forever”).
11 tn Heb “I will not again make the feet of Israel wander from the land which I established for their fathers.”
12 tn Heb “misled Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.
13 tn Heb “spoke to.”
14 tn Heb “and they seized him with hooks.”
15 tn Or “distress.”
16 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
17 tn Heb “appeased the face of the
18 tn Or “greatly.”
19 tn Heb “fathers.”
20 tn Heb “him”; the referent (the
21 tn Heb “he”; the referent (the
22 tn Heb “was entreated by him,” or “allowed himself to be entreated by him.”
23 tn Heb “heard.”
24 tn Heb “he”; the referent (the
25 tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.
26 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
27 tn Heb “told Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.
28 tn Or “seers.”
29 tn Heb “look, they are.”
30 tn Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”
31 tn Heb “lay down with his fathers.”
32 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
33 tn Heb “in the eyes of.”
34 tn Or “served.”
35 tn Heb “as Manasseh his father had humbled himself.”
36 tn Heb “for he, Amon, multiplied guilt.”
37 tn Heb “and the people of the land.”
38 tn Compare the similar phrase in Rev 16:7.
39 tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.
40 tn See the note on the word “servants” in 1:1.
41 tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).
42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
43 tn Or “her smoke ascends forever and ever.”
44 tn Grk “creatures fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
46 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
47 tn Grk “like the voice of a large crowd…saying.” Because of the complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were.”
48 tc Several
49 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22…κύριος ὁ θεὸς ἡμῶν ὁ π. Rv 19:6.”
50 tn This verb and the next two verbs are hortatory subjunctives (giving exhortations).
51 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
52 sn This phrase is treated as a parenthetical explanation by the author.
53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
54 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
55 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.
56 tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
57 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
58 tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”
59 tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.
60 tn Grk “fellow slave.” See the note on the word “servants” in v. 2.
61 tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
62 tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”
63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
64 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
65 tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.
66 tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.
67 tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).
68 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
69 tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
70 tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.
71 tc It appears that “dipped” (βεβαμμένον, bebammenon), supported by several uncials and other witnesses (A 051 Ï), is the original reading. Due to the lack of the preposition “in” (ἐν, en) after the verb (βεβαμμένον αἵματι, bebammenon {aimati), and also probably because of literary allusions to Isa 63:3, several
tn Or perhaps “soaked.”
72 tn Grk “the name of him is called.”
73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
74 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12, 16; 19:8, 14.”
75 tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
76 tn Here καί (kai) has not been translated because of differences between Greek and English style.
77 tn Grk “will shepherd.”
78 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
sn A quotation from Ps 2:9 (see also Rev 2:27, 12:5).
79 sn He stomps the winepress. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process), and Rev 14:20.
80 tn The genitive θυμοῦ (qumou) has been translated as an attributed genitive. Following BDAG 461 s.v. θυμός 2, the combination of the genitives of θυμός (qumos) and ὀργή (orgh) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; CD 10:9).
81 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
82 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
83 tn The precise significance of ἐν (en) here is difficult to determine.
84 tn On μεσουρανήματι (mesouranhmati) here see L&N 1.10: “high in the sky, midpoint in the sky, directly overhead, straight above in the sky.” The birds mentioned here are carrion birds like vultures, circling high overhead, and now being summoned to feast on the corpses.
85 tn This is the same Greek word (δεῖπνον, deipnon) used in 19:9.
86 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
87 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
88 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
89 tn See the note on the word “servants” in 1:1.
90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
91 tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.
92 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
93 tn Traditionally, “brimstone.”
94 tn Here καί (kai) has not been translated because of differences between Greek and English style.
95 tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”
96 tn Heb “The burden.” The Hebrew term III מַשָּׂא (massa’), usually translated “oracle” or “utterance” (BDB 672 s.v. מַשָּׂא), is a technical term in prophetic literature introducing a message from the
97 tn Heb “The word of the
98 tn Heb “and I loved Jacob, but Esau I hated.” The context indicates this is technical covenant vocabulary in which “love” and “hate” are synonymous with “choose” and “reject” respectively (see Deut 7:8; Jer 31:3; Hos 3:1; 9:15; 11:1).
99 tn Heb “his”; the referent (Esau) has been specified in the translation for clarity.
100 tn Heb “I set his mountains as a desolation.”
101 tn Or “inheritance” (so NIV, NLT).
102 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
103 sn The epithet
104 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
105 tn Or “Great is the
106 tn The verb “respects” is not in the Hebrew text but is supplied in the translation for stylistic reasons. It is understood by ellipsis (see “honors” in the preceding line).
107 tn The pronoun “your” is supplied in the translation for clarification (also a second time before “master” later in this verse).
108 sn The word table, here a synonym for “altar,” has overtones of covenant imagery in which a feast shared by the covenant partners was an important element (see Exod 24:11). It also draws attention to the analogy of sitting down at a common meal with the governor (v. 8).
109 sn Offerings of animals that were lame or sick were strictly forbidden by the Mosaic law (see Deut 15:21).
110 tn Heb “it” (so NAB, NASB). Contemporary English more naturally uses a plural pronoun to agree with “the lame and sick” in the previous question (cf. NIV, NCV).
111 tc The LXX and Vulgate read “with it” (which in Hebrew would be הֲיִרְצֵהוּ, hayirtsehu, a reading followed by NAB) rather than “with you” of the MT (הֲיִרְצְךָ, hayirtsÿkha). The MT (followed here by most English versions) is to be preferred because of the parallel with the following phrase פָנֶיךָ (fanekha, “receive you,” which the present translation renders as “show you favor”).
112 tn Heb “seek the face of God.”
113 tn After the imperative, the prefixed verbal form with vav conjunction indicates purpose (cf. NASB, NRSV).
114 sn The rhetorical language suggests that as long as the priesthood and people remain disobedient, the temple doors may as well be closed because God is not “at home” to receive them or their worship there.
115 sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the
116 tn Heb “fruit.” The following word “food” in the Hebrew text (אָכְלוֹ, ’okhlo) appears to be an explanatory gloss to clarify the meaning of the rare word נִיב (niv, “fruit”; see Isa 57:19 Qere; נוֹב, nov, “fruit,” in Kethib). Cf. ASV “the fruit thereof, even its food.” In this cultic context the reference is to the offerings on the altar.
117 tn Heb “from your hand,” a metonymy of part (the hand) for whole (the person).
118 sn The epithet great king was used to describe the Hittite rulers on their covenant documents and so, in the covenant ideology of Malachi, is an apt description of the
119 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.
120 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).
121 tn Or “a garden.”
122 tn Or “often.”
123 sn This is a parenthetical note by the author.
124 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
125 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
sn See the note on Pharisees in 1:24.
126 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
127 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).
128 tn Grk “knowing all things that were coming upon him.”
129 tn Grk “Whom do you seek?”
130 tn Grk “They answered.”
sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”
131 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
132 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
133 tn Grk “moved back” (but here a fairly rapid movement is implied).
134 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
135 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
136 tn Grk “Jesus answered.”
137 tn Grk “if you are seeking.”
138 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
139 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
140 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
141 sn This expression is similar to John 6:39 and John 17:12.
142 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.
143 tn See the note on the word “slaves” in 4:51.
144 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
145 sn This is a parenthetical note by the author.
146 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.
147 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
148 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
149 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, who were named as “chief priests and Pharisees” in John 18:3.
150 tn Or “seized.”
151 tn Or “bound him.”
152 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
153 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
154 tn Or “counseled.”
155 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
156 sn This is a parenthetical note by the author.
157 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
158 tn Grk “that disciple.”
sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.
159 sn This is a parenthetical note by the author.
160 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
161 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
162 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?”).
163 tn Grk “He said.”
164 tn See the note on the word “slaves” in 4:51.
165 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
166 tn Grk “because it was cold, and they were warming themselves.”
167 sn This is a parenthetical note by the author.
168 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.
169 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.
170 tn Grk “Jesus answered him.”
171 sn See the note on synagogue in 6:59.
172 tn Grk “in the temple.”
173 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.
174 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.
175 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
176 tn Grk “Look, these know what I said.”
177 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
178 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.
179 tn Grk “Jesus answered him.”
180 tn Or “something incorrect.”
181 tn Grk “testify.”
182 tn Or “incorrect.”
183 tn Or “still bound.”
184 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.
185 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.
186 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?”).
187 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
188 tn See the note on the word “slaves” in 4:51.
189 sn This incident is recounted in v. 10.
190 tn Or “garden.”
191 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
192 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
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).
193 tn Grk “to the praetorium.”
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.
194 sn This is a parenthetical note by the author.
195 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.
196 tn Grk “into the praetorium.”
197 tn Or “charge.”
198 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.
199 tn Grk “They answered and said to him.”
200 tn Grk “this one.”
201 tn Or “an evildoer”; Grk “one doing evil.”
202 tn Or “would not have delivered him over.”
203 tn Grk “Then Pilate said to them.”
204 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
205 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.
206 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.
207 tn Grk “said to him.”
208 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.
209 tn The words “This happened” are not in the Greek text but are implied.
210 tn Or “making clear.”
211 sn A reference to John 12:32.
212 tn Grk “into the praetorium.”
213 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.
214 tn Grk “Jesus answered.”
215 tn Grk “saying this from yourself.”
216 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.
217 tn Or “your own nation.”
218 tn Or “delivered you over.”
219 tn Grk “so that I may not be.”
220 tn Or “delivered over.”
221 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.
222 tn Grk “now.”
223 tn Grk “said to him.”
224 tn Or “obeys”; Grk “hears.”
225 tn Grk “Pilate said.”
226 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).
227 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.
228 tn Grk “said to them.”
229 tn Grk “find no cause.”
230 tn The word “prisoner” is not in the Greek text but is implied.
231 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.
232 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.
233 tn Grk “this one.”
234 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.
235 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.
236 sn This is a parenthetical note by the author.
