John:18:28-40

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rwp @John:18:28 @{They lead } (\agousin \). Dramatic historical present of \ag \, plural "they " for the Sanhedrists (Luke:23:1 |). John gives no details of the trial before the Sanhedrin (only the fact , strkjv @John:18:24 ,28 |) when Caiaphas presided , either the informal meeting at night (Mark:14:53 ,55-65 ; strkjv @Matthew:26:57 ,59-68 ; strkjv @Luke:22:54 ,63-65 |) or the formal ratification meeting after dawn (Mark:15:1 ; strkjv @Matthew:27:1 ; strkjv @Luke:22:66-71 |), but he gives much new material of the trial before Pilate (18:28-38 |). {Into the palace } (\eis to prait rion \). For the history and meaning of this interesting Latin word , _praetorium_ , see on ¯Matthew:27:27 ; strkjv @Acts:23:35 ; strkjv @Phillipians:1:13 |. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor ) when in the city . There was also one in Caesarea (Acts:23:35 |). Herod 's palace in Jerusalem was on the Hill of Zion in the western part of the upper city . There is something to be said for the Castle of Antonia , north of the temple area , as the location of Pilate 's residence in Jerusalem . {Early } (\pr i \). Technically the fourth watch (3 A .M . to 6 A .M .). There were two violations of Jewish legal procedure (holding the trial for a capital case at night , passing condemnation on the same day of the trial ). Besides , the Sanhedrin no longer had the power of death . A Roman court could meet any time after sunrise . John (19:14 |) says it was "about the sixth hour " when Pilate condemned Jesus . {That they might not be defiled } (\hina m mianth sin \). Purpose clause with \hina m \ and first aorist passive subjunctive of \miain \, to stain , to defile . For Jewish scruples about entering the house of a Gentile see strkjv @Acts:10:28 ; strkjv @11:3 |. {But might eat the passover } (\alla phag sin to pascha \). Second aorist active subjunctive of the defective verb \esthi \, to eat . This phrase may mean to eat the passover meal as in strkjv @Matthew:27:17 | (Mark:14:12 ,14 ; strkjv @Luke:22:11 ,15 |), but it does not have to mean that . In strkjv @2Chronicles:30:22 | we read : "And they did eat the festival seven days " when the paschal festival is meant , not the paschal lamb or the paschal supper . There are eight other examples of \pascha \ in John 's Gospel and in all of them the feast is meant , not the supper . If we follow John 's use of the word , it is the feast here , not the meal of strkjv @John:13:2 | which was the regular passover meal . This interpretation keeps John in harmony with the Synoptics . rwp @John:18:29 @{Went out } (\ex lthen ex \). Note both \ex \ and \ex \ (went out outside ), since the Sanhedrin would not come into Pilate 's palace . Apparently on a gallery over the pavement in front of the palace (John:19:13 |). {Accusation } (\kat gorian \). Old word for formal charge , in N .T . only here , strkjv @1Timothy:5:19 ; strkjv @Titus:1:6 |. {Against this man } (\tou anthr pou toutou \). Objective genitive after \kat gorian \. A proper legal inquiry . rwp @John:18:30 @{If this man were not an evil-doer } (\ei m n houtos kakon poi n \). Condition (negative ) of second class (periphrastic imperfect indicative ), assumed to be untrue , with the usual apodosis (\an \ and aorist indicative , first aorist plural with \k \). This is a pious pose of infallibility not in the Synoptics . They then proceeded to make the charges (Luke:23:2 |) as indeed John implies (18:31 ,33 |). Some MSS . here read \kakopoios \ (malefactor ) as in strkjv @1Peter:2:12 ,14 |, with which compare Luke 's \kakourgos \ (23:32f .|; so also strkjv @2Timothy:2:9 |), both meaning evil-doer . Here the periphrastic present participle \poi n \ with \kakon \ emphasizes the idea that Jesus was a habitual evil-doer (Abbott ). It was an insolent reply to Pilate (Bernard ). rwp @John:18:31 @{Yourselves } (\humeis \). Emphatic . Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence , who have said nothing whatever about their previous trial and condemnation of Jesus . He drew out at once the admission that they wanted the death of Jesus , not a fair trial for him , but Pilate 's approval of their purpose to kill him (John:7:1 ,25 |). rwp @John:18:32 @{By what manner of death } (\poi i thanat i \). Instrumental case of the qualitative interrogative \poios \ in an indirect question , the very idiom used in strkjv @John:12:32 | concerning the Cross and here treated as prophecy (Scripture ) with \hina pl r th i \ like the saying of Jesus in verse 9 | which see . rwp @John:18:33 @{Again } (\palin \). Back into the palace where Pilate was before . {Called } (\eph n sen \). First aorist active indicative of \ph ne \. Jesus was already inside the court (verse 28 |). Pilate now summoned him to his presence since he saw that he had to handle the case . The charge that Jesus claimed to be a king compelled him to do so (Luke:23:2 |). {Art thou the King of the Jews ?} (\su ei ho basileus t n Ioudai n ;\). This was the vital problem and each of the Gospels has the question (Mark:15:2 ; strkjv @Matthew:27:1 ; strkjv @Luke:23:3 ; strkjv @John:18:33 |), though Luke alone (23:2 |) gives the specific accusation . {Thou } (\su \). Emphatic . Jesus did claim to be the spiritual king of Israel as Nathanael said (John:1:49 |) and as the ecstatic crowd hailed him on the Triumphal Entry (John:12:13 |), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John:6:15 |) and as the Pharisees expected the Messiah to be . rwp @John:18:34 @{Of thyself } (\apo seautou \). Whether a sincere inquiry on Pilate 's part or a trap from the Sanhedrin . rwp @John:18:35 @{Amos:I a Jew ?} (\m ti eg Ioudaios eimi ;\). Proud and fine scorn on Pilate 's part at the idea that he had a personal interest in the question . Vehement negation implied . Cf . strkjv @4:29 | for \m ti \ in a question . The gulf between Jew and Gentile yawns wide here . {Nation } (\ethnos \ as in strkjv @11:48-52 |, rather than \laos \, while both in strkjv @11:50 |). For \pared kan \ see verse 30 |. {What hast thou done ?} (\ti epoi sas ;\). First aorist active indicative of \poie \. Blunt and curt question . "What didst thou do ?" "What is thy real crime ?" John 's picture of this private interview between Pilate and Jesus is told with graphic power . rwp @John:18:36 @{My kingdom } (\h basileia h em \). Christ claims to be king to Pilate , but of a peculiar kingdom . For "world " (\kosmou \) see strkjv @17:13-18 |. {My servants } (\hoi hup retai hoi emoi \). For the word see verse 3 | where it means the temple police or guards (literally , under-rowers ). In the LXX always (Proverbs:14:35 ; strkjv @Isaiah:32:5 ; strkjv @Daniel:3:46 |) officers of a king as here . Christ then had only a small band of despised followers who could not fight against Caesar . Was he alluding also to legions of angels on his side ? (Matthew:26:56 |). {Would fight } (\g nizonto an \). Imperfect middle of \ag nizomai \ common verb (only here in John , but see strkjv @1Corinthians:9:25 |) from \ag n \ (contest ) with \an \, a conclusion of the second-class condition (assumed as untrue ). Christians should never forget the profound truth stated here by Jesus . {That I should not be delivered } (\hina m paradoth \). Negative final clause with \hina m \ and first aorist passive subjunctive of \paradid mi \ (see verses 28 ,36 |). Jesus expects Pilate to surrender to the Jews . {But now } (\nun de \). In contrast to the condition already stated as in strkjv @8:40 ; strkjv @9:41 ; strkjv @15:22 ,24 |. rwp @John:18:37 @{Art thou a king then ?} (\oukoun basileus ei su ;\). Compound of \ouk \ and \oun \ and is clearly ironical expecting an affirmative answer , only here in the N .T ., and in LXX only in A text in strkjv @2Kings:5:23 |. {Thou sayest that } (\su legeis hoti \). In strkjv @Matthew:27:11 ; strkjv @Mark:15:2 ; strkjv @Luke:23:3 |, \su legeis \ clearly means "yes ," as \su eipas \ (thou saidst ) does in strkjv @Matthew:26:64 | (= "I am ," \eg eimi \, in strkjv @Mark:41:62 |). Hence here \hoti \ had best be taken to mean "because ": "Yes , because I am a king ." {Have I been born } (\eg gegenn mai \). Perfect passive indicative of \genna \. The Incarnation was for this purpose . Note repetition of \eis touto \ (for this purpose ), explained by \hina martur s t i al thei i \ (that I may bear witness to the truth ), \hina \ with first aorist active subjunctive of \marture \. Paul (1Timothy:6:13 |) alludes to this good confession when Christ bore witness (\martur santos \) before Pilate . Jesus bore such witness always (John:3:11 ,32 ; strkjv @7:7 ; strkjv @8:14 ; strkjv @Revelation:1:5 |). rwp @John:18:38 @{What is truth ?} (\ti estin al theia ;\). This famous sneer of Pilate reveals his own ignorance of truth , as he stood before Incarnate Truth (John:14:6 |). _Quid est veritas ? _ The answer in Latin is _Vir est qui adest_ as has been succinctly said by the use of the same letters . Pilate turned with indifference from his own great question and rendered his verdict : "I find no crime in him " (\eg oudemian heurisk en aut i aitian \). For this use of \aitia \ see strkjv @Matthew:27:37 ; strkjv @Mark:15:26 |. Pilate therefore should have set Jesus free at once . rwp @John:18:39 @{A custom } (\sun theia \). Old word for intimacy , intercourse , from \sun th s \ (\sun , thos \), in N .T . only here , strkjv @1Corinthians:8:7 ; strkjv @11:16 |. This custom , alluded to in strkjv @Mark:15:6 ; strkjv @Matthew:27:15 |, is termed necessity (\anagk \) in strkjv @Luke:23:17 | (late MSS ., not in older MSS .). All the Gospels use the verb \apolu \ (release , set free ). Then \hina apolus \ is a subject clause (\hina \ and first aorist active subjunctive ) in apposition with \sun theia \. {Will ye therefore that I release ?} (\boulesthe oun apolus ;\). Without the usual \hina \ before \apolus \, asyndeton , as in strkjv @Mark:10:36 |, to be explained either as parataxis or two questions (Robertson , _Grammar_ , p . 430 ) or as mere omission of \hina \ ( _ibid_ ., p . 994 ). There is contempt and irony in Pilate 's use of the phrase "the king of the Jews ." rwp @John:18:40 @{Cried out } (\ekraugasan \). First aorist active of \kraugaz \, old and rare verb from \kraug \, outcry (Matthew:25:6 |), as in strkjv @Matthew:12:19 |. {Not this man } (\m touton \). Contemptuous use of \houtos \. The priests put the crowd up to this choice (Mark:15:11 |) and Pilate offered the alternative (Matthew:27:17 |, one MS . actually gives Jesus as the name of Barabbas also ). The name \Barabbas \ in Aramaic simply means son of a father . {A robber } (\l ist s \). Old word from \l izomai \, to plunder , and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus . Luke terms him an insurgent and murderer (Luke:23:19 ,25 |). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas .

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