Discovery BoxJohn 5:18 
Context5:18 For this reason the Jewish leaders 1 were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.
John 12:27
Context12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 2 from this hour’? 3 No, but for this very reason I have come to this hour. 4
John 15:19
Context15:19 If you belonged to the world, 5 the world would love you as its own. 6 However, because you do not belong to the world, 7 but I chose you out of the world, for this reason 8 the world hates you. 9
John 19:4
Context19:4 Again Pilate went out and said to the Jewish leaders, 10 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 11 against him.”
John 19:6
Context19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 12 him! Crucify him!” 13 Pilate said, 14 “You take him and crucify him! 15 Certainly 16 I find no reason for an accusation 17 against him!”
1 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
2 tn Or “save me.”
3 tn Or “this occasion.”
sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
4 tn Or “this occasion.”
5 tn Grk “if you were of the world.”
6 tn The words “you as” are not in the original but are supplied for clarity.
7 tn Grk “because you are not of the world.”
8 tn Or “world, therefore.”
9 sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.
10 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
11 tn Or “find no basis for an accusation”; Grk “find no cause.”
12 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
13 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
14 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
15 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
16 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
17 tn Or “find no basis for an accusation”; Grk “find no cause.”
