John 18 narrates the arrest of Jesus in the garden, the Jewish interrogation before Annas and Caiaphas, Peter's three denials, and the Roman trial before Pilate. John's account differs from the Synoptics in key details: Jesus initiates the encounter with the arresting party, there is no Gethsemane agony, and the Jewish proceedings focus on Annas rather than a formal Sanhedrin trial. Pilate's interrogation centers on the question of kingship and culminates in the crowd's choice of Barabbas.
What Makes This Chapter Remarkable
John's arrest scene is theologically charged: when Jesus says ego eimi ('I am he,' v. 5), the soldiers fall to the ground — a detail unique to John that echoes the divine name theophany. Peter's sword-strike is attributed to him by name (only John identifies him). The interweaving of Peter's denials with Jesus's interrogation creates a literary contrast between Jesus's bold confession and Peter's craven denial. Pilate's question 'What is truth?' (v. 38) is one of the most famous philosophical moments in literature, left unanswered while Truth incarnate stands before him.
Translation Friction
John's chronology of the Jewish proceedings differs from the Synoptics — Jesus is taken first to Annas (the former high priest and father-in-law of Caiaphas), then to Caiaphas, with no detailed account of a Sanhedrin trial. We render John's account as given without harmonizing. The phrase 'not into the Praetorium, so that they would not be defiled' (v. 28) reflects the irony John intends — the Jewish leaders avoid ritual defilement while engineering the death of the innocent.
Connections
The garden arrest connects to the Gethsemane accounts in the Synoptics (Matthew 26:36-56, Mark 14:32-52, Luke 22:39-53). The ego eimi declaration echoes Exodus 3:14 and John's earlier 'I am' statements (8:24, 8:28, 8:58). Peter's denials fulfill Jesus's prediction in 13:38. Pilate's encounter with Jesus develops the kingship theme running through John (1:49, 6:15, 12:13-15). The Barabbas choice echoes the scapegoat ritual of Leviticus 16.
After Jesus had said these things, he went out with his disciples across the Kidron Valley to a place where there was a garden, and he and his disciples entered it.
KJV When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.
Notes & Key Terms
Translator Notes
The Greek cheimmarrou tou Kedrōn ('the winter-torrent of Kidron') refers to the Kidron Valley east of Jerusalem, between the city and the Mount of Olives. John does not name Gethsemane (a Synoptic detail) but simply refers to a 'garden' (kēpos). The Kidron crossing echoes David's flight from Absalom (2 Samuel 15:23), creating a typological parallel between the rejected kings.
[TCR Cross-Reference] Quotes 2 Samuel 15:23. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Now Judas, who was betraying him, also knew the place, because Jesus had often met there with his disciples.
KJV And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
Notes & Key Terms
Translator Notes
The present participle paradidous ('the one handing over, betraying') describes Judas's action as ongoing — he is in the process of betrayal. The detail that Jesus 'often met there' (pollakis synēchthē) explains how Judas knew where to find him and emphasizes that Jesus made no attempt to avoid arrest by changing his routine.
So Judas, having procured a detachment of soldiers and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons.
KJV Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
Notes & Key Terms
Translator Notes
The Greek speiran ('cohort, detachment') technically denotes a Roman military unit of 200-600 soldiers, though it may be used loosely here for a smaller detachment. The involvement of Roman soldiers alongside Jewish temple officers (hypēretas) indicates cooperation between Roman and Jewish authorities. The detail of lanterns and torches at Passover (during a full moon) carries Johannine irony — they bring artificial light to arrest the Light of the World.
Then Jesus, knowing everything that was going to happen to him, came forward and said to them, "Who are you looking for?"
KJV Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
Notes & Key Terms
Translator Notes
John emphasizes Jesus's omniscience (eidōs panta ta erchomena) — he is not caught off guard but moves toward his captors deliberately. The verb exēlthen ('went out, came forward') shows Jesus taking the initiative rather than being discovered or seized. The question tina zēteite ('Who are you looking for?') is not a request for information but a sovereign challenge.
They answered him, "Jesus the Nazarene." Jesus said to them, "I am he." Judas, who was betraying him, was also standing with them.
KJV They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
Notes & Key Terms
1 term
Key Terms
ἐγώ εἰμιegō eimi
"I am he"—I am, I am he, I exist, I am the one
The phrase carries the weight of the divine name throughout John's Gospel. Here it serves both as identification and as a theophanic declaration — confirmed by the response in verse 6.
Translator Notes
The response egō eimi ('I am he' or simply 'I am') functions on two levels: as a simple identification ('I'm the one you're looking for') and as an echo of the divine self-revelation in Exodus 3:14 and Isaiah 43:10. John's Gospel has used egō eimi repeatedly with divine overtones (8:24, 8:28, 8:58). The effect in verse 6 confirms the deeper reading. The detail of Judas standing with the arresting party (met' autōn) emphasizes his position — he has crossed from Jesus's side to the opposition.
[TCR Cross-Reference] This verse quotes Exodus 3:14 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
[TCR Cross-Reference] This verse quotes Isaiah 43:10 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
When he said to them, "I am he," they drew back and fell to the ground.
KJV As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
Notes & Key Terms
Translator Notes
The physical recoil (apēlthon eis ta opisō, 'went backward') and falling (epesan chamai, 'fell to the ground') are unique to John and carry theophanic overtones. In the Old Testament, people fall before divine presence (Ezekiel 1:28, Daniel 10:9). This detail transforms the arrest scene: Jesus is not a victim being seized but a sovereign figure before whom armed men collapse. He permits his own arrest.
[TCR Cross-Reference] Quotes Ezekiel 1:28. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Daniel 10:9. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
So he asked them again, "Who are you looking for?" They said, "Jesus the Nazarene."
KJV Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
Notes & Key Terms
Translator Notes
Jesus repeats the question (palin epērōtēsen) after the soldiers recover, demonstrating complete control of the situation. The repetition also serves to set up the protective command in verse 8.
Jesus answered, "I told you that I am he. So if you are looking for me, let these men go."
KJV Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
Notes & Key Terms
Translator Notes
Jesus negotiates the disciples' freedom even at the moment of his own arrest. The imperative aphete toutous hypagein ('let these go') is a command, not a request. Jesus acts as the Good Shepherd protecting his flock (10:11-15) — he offers himself in exchange for the safety of his followers.
This was to fulfill the word he had spoken: "I have not lost a single one of those you gave me."
KJV That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
Notes & Key Terms
Translator Notes
John applies fulfillment language (hina pleerōthee, 'so that it might be fulfilled') not to an Old Testament text but to Jesus's own words from 6:39 and 17:12. Jesus's own statements carry the authority of Scripture. The physical protection of the disciples here points to the spiritual protection Jesus promised in the prayer of chapter 17.
Then Simon Peter, who had a sword, drew it and struck the high priest's servant, cutting off his right ear. The servant's name was Malchus.
KJV Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
Notes & Key Terms
Translator Notes
Only John identifies Peter as the one who struck (the Synoptics leave the swordsman anonymous) and names the servant Malchus. The specificity suggests eyewitness knowledge. The Greek ōtarion ('ear,' diminutive form) denotes the outer ear or earlobe. Peter's violent response contrasts sharply with Jesus's sovereign self-surrender.
Jesus said to Peter, "Put your sword back in its sheath. Am I not to drink the cup the Father has given me?"
KJV Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
Notes & Key Terms
Translator Notes
The 'cup' (poteerion) is a well-established Old Testament metaphor for divinely appointed suffering or judgment (Psalm 75:8, Isaiah 51:17, Jeremiah 25:15). John's account omits the Gethsemane agony over the cup (Matthew 26:39, Mark 14:36, Luke 22:42) and presents Jesus as wholly resolved — the rhetorical question expects the answer 'yes.' The perfect tense dedōken ('has given') indicates the Father's settled determination.
[TCR Cross-Reference] Quotes Psalm 75:8. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Isaiah 51:17. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Jeremiah 25:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
So the detachment of soldiers, their commander, and the officers of the Jewish leaders arrested Jesus and bound him.
KJV Then the band and the captain and officers of the Jews took Jesus, and bound him,
Notes & Key Terms
Translator Notes
The Greek chiliarchos ('commander of a thousand') is a Roman military title, confirming the involvement of Roman forces. The verb edēsan ('they bound') emphasizes the indignity — the one who spoke as sovereign moments ago now submits to being bound. John lists three groups cooperating: Roman soldiers (speira), their commander (chiliarchos), and Jewish temple police (hypēretai).
They led him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.
KJV And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
Notes & Key Terms
Translator Notes
Annas had served as high priest from AD 6-15 and retained enormous influence. The Synoptics do not record this preliminary hearing before Annas. John's phrase 'high priest that year' (archiereus tou eniautou ekeinou) does not imply an annual rotation (which did not exist) but identifies which year is in view — the year of Jesus's death.
It was Caiaphas who had advised the Jewish leaders that it was better for one man to die for the people.
KJV Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
Notes & Key Terms
Translator Notes
John reminds the reader of Caiaphas's unwitting prophecy from 11:49-52. The word sympherei ('it is advantageous, it is better') is the same word Jesus used in 16:7 about his departure being 'to your advantage.' The irony is layered: Caiaphas spoke cynical political calculus, but John understood it as genuine prophecy about substitutionary death.
Simon Peter and another disciple followed Jesus. That disciple was known to the high priest and went with Jesus into the courtyard of the high priest,
KJV And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.
Notes & Key Terms
Translator Notes
The identity of the 'other disciple' (allos matheetees) is debated — traditionally identified with the Beloved Disciple (the author). The word gnōstos ('known') implies a personal connection with the high priest's household, not merely acquaintance. The Greek aulēn ('courtyard') rather than 'palace' — the proceedings take place in the open courtyard of the high priest's residential compound.
However, Peter was standing at the door without. Then traveled out that other disciple, which was recognized to the elevated priest, and spoke to her that kept the door, and brought in Peter.
KJV But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.
Notes & Key Terms
Translator Notes
The female doorkeeper (thyrooro, feminine) plays a small but significant role — she will initiate Peter's first denial in the next verse. The other disciple's ability to enter freely and arrange Peter's admission underscores his connection to the high priest's household.
The servant girl at the door said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not."
KJV Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not.
Notes & Key Terms
Translator Notes
The question expects a negative answer (mee kai sy, 'surely you're not also...'), giving Peter an easy path to denial. Peter's response ouk eimi ('I am not') stands in devastating contrast to Jesus's egō eimi ('I am') in verses 5-6 and 8. Where Jesus boldly identified himself, Peter denies his own identity as a disciple.
Now the servants and officers had made a charcoal fire because it was cold, and they were standing around it warming themselves. Peter was also standing with them, warming himself.
KJV And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.
Notes & Key Terms
Translator Notes
The detail of the charcoal fire (anthrakian) is significant because the same rare word appears in 21:9 when Jesus makes a charcoal fire on the beach — creating a literary connection between Peter's denial and his restoration. The image of Peter warming himself among Jesus's enemies visually places him on the wrong side.
The high priest then questioned Jesus about his disciples and about his teaching.
KJV The high priest then asked Jesus of his disciples, and of his doctrine.
Notes & Key Terms
Translator Notes
The 'high priest' here is Annas (v. 13), who retains the title by courtesy despite having been deposed. The two topics — disciples and teaching (didachēs) — suggest an inquiry into whether Jesus leads a seditious movement. John provides no false witnesses or blasphemy charge as in the Synoptic accounts.
Jesus answered him, "I have spoken openly to the world. I always taught in synagogues and in the temple, where all the Jewish people gather, and I have said nothing in secret.
KJV Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.
Notes & Key Terms
Translator Notes
The adverb parrēsia ('openly, with boldness') contrasts with en kryptō ('in secret'). Jesus asserts that his teaching has been entirely public — there is no hidden revolutionary agenda. The appeal to public teaching implicitly challenges the legitimacy of a secret nighttime proceeding. The phrase is reminiscent of Isaiah 45:19: 'I have not spoken in secret.'
[TCR Cross-Reference] This verse quotes Isaiah 45:19: — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Why do you question me? Ask those who heard what I said to them. They know what I said."
KJV Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.
Notes & Key Terms
Translator Notes
Jesus's response implicitly invokes a legal principle — under Jewish law, a defendant should not be compelled to testify against himself. Witnesses should be called. The perfect participle akēkootas ('those who have heard') refers to the many public witnesses of his teaching. Jesus's bold response before the high priest contrasts with Peter's denials in the courtyard.
When he had said this, one of the officers standing nearby struck Jesus, saying, "Is that how you answer the high priest?"
KJV And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?
Notes & Key Terms
Translator Notes
The Greek edōken rhapisma ('gave a blow') could mean a slap with the open hand or a strike with a rod. The officer's rebuke assumes that any challenge to the high priest's authority is disrespectful. This is the first physical violence against Jesus in the passion narrative (in John's account), and it comes from a Jewish officer, not a Roman soldier.
Jesus answered him, "If I have spoken wrongly, testify about what was wrong. But if I spoke rightly, why do you strike me?"
KJV Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
Notes & Key Terms
Translator Notes
Jesus's response is a model of dignified resistance — he does not retaliate but demands legal accountability. The contrast between kakōs ('wrongly, badly') and kalōs ('rightly, well') frames the issue as a matter of justice, not authority. If Jesus said something false, let it be proved; if true, the violence is unjust.
Then Annas sent him, still bound, to Caiaphas the high priest.
KJV Now Annas had sent him bound unto Caiaphas the high priest.
Notes & Key Terms
Translator Notes
The perfect participle dedemenon ('having been bound') emphasizes that Jesus remained bound throughout. John provides no details of the proceedings before Caiaphas, moving directly to the continuation of Peter's denials. The Synoptic accounts place the main trial before Caiaphas and the Sanhedrin; John's focus remains on the theological significance of the events rather than legal procedure.
Now Simon Peter was standing and warming himself. So they said to him, "You are not also one of his disciples, are you?" He denied it and said, "I am not."
KJV And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.
Notes & Key Terms
Translator Notes
The scene returns to Peter, still at the charcoal fire (v. 18), creating a literary interweaving with Jesus's interrogation. The second denial uses the same formula as the first — ouk eimi ('I am not') — reinforcing the contrast with Jesus's egō eimi. The verb ērnēsato ('he denied') is emphatic.
One of the high priest's servants, a relative of the man whose ear Peter had cut off, said, "Didn't I see you in the garden with him?"
KJV One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?
Notes & Key Terms
Translator Notes
This third challenge is the most dangerous — the questioner is a relative (syngenēs) of Malchus (v. 10) and claims to be an eyewitness (ouk egō se eidon, 'didn't I see you?'). Peter is now in real physical danger, not merely social embarrassment. The detail of the family connection is unique to John and suggests firsthand knowledge of the events.
Peter denied it again, and immediately a rooster crowed.
KJV Peter then denied again: and immediately the cock crew.
Notes & Key Terms
Translator Notes
The fulfillment of Jesus's prediction (13:38) is stated without commentary — John lets the bare fact speak. The word eutheos ('immediately') compresses the moment: denial and rooster-crow are nearly simultaneous. Unlike Luke (22:61-62), John does not record Peter's emotional response — the scene simply ends, leaving the reader to feel the weight of the silence.
Then they led Jesus from Caiaphas to the governor's headquarters. It was early morning. They did not enter the headquarters themselves, so that they would not be defiled but could eat the Passover.
KJV Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
Notes & Key Terms
Translator Notes
The Greek praitōrion ('praetorium') is the Roman governor's official residence, likely the former palace of Herod the Great or the Antonia Fortress. The irony is unmistakable: the Jewish leaders avoid entering a Gentile building to preserve ceremonial purity for Passover while simultaneously delivering an innocent man to death. John's Passover chronology differs from the Synoptics — here the Passover meal has not yet been eaten, placing the crucifixion on the day the Passover lambs are slaughtered.
So Pilate went outside to them and said, "What charge do you bring against this man?"
KJV Pilate then went out unto them, and said, What accusation bring ye against this man?
Notes & Key Terms
Translator Notes
Pilate accommodates the Jewish leaders' purity concerns by going outside — a detail that structures the entire trial scene as a series of movements between inside (with Jesus) and outside (with the crowd). The word katēgorian ('accusation, charge') is a legal term requiring a formal indictment.
They answered him, "If this man were not a criminal, we would not have handed him over to you."
KJV They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
Notes & Key Terms
Translator Notes
The response avoids a specific charge, instead asserting a general claim of criminality (kakon poiōn, 'one doing evil'). The evasion suggests either that their real charge (blasphemy) would not interest a Roman court, or that they expected Pilate to simply ratify their judgment without independent investigation. The verb paredōkamen ('we handed over') is the same root (paradidōmi) used for Judas's betrayal.
Pilate said to them, "Take him yourselves and judge him according to your own law." The Jewish leaders said to him, "It is not permitted for us to execute anyone."
KJV Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
Notes & Key Terms
Translator Notes
Pilate's response is dismissive — he attempts to return the case to Jewish jurisdiction. The Jewish leaders' reply reveals their true intention: they want execution, not merely punishment. The phrase ouk exestin ('it is not permitted') refers to the Roman restriction on Jewish capital punishment (the ius gladii reserved to the governor). This legal constraint ensures that Jesus will die by Roman crucifixion rather than Jewish stoning.
This was to fulfill what Jesus had said when he indicated the kind of death he was going to die.
KJV That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
Notes & Key Terms
Translator Notes
John explains the theological significance: Roman execution means crucifixion, which fulfills Jesus's own predictions about being 'lifted up' (3:14, 8:28, 12:32-33). The verb sēmainōn ('signifying, indicating') is the same word used in 12:33 where Jesus spoke of being 'lifted up from the earth.' Death by lifting up — on a cross — rather than by casting down (stoning) was divinely ordained.
So Pilate entered the headquarters again and called Jesus and said to him, "Are you the King of the Jews?"
KJV Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
Notes & Key Terms
Translator Notes
Pilate moves inside to question Jesus privately — this inside/outside movement structures the entire trial (vv. 28-29 outside, 33-38a inside, 38b-40 outside). The question sy ei ho basileus tōn Ioudaiōn ('Are you the king of the Jews?') indicates that the Jewish leaders have now framed the charge in political terms — kingship claims would constitute sedition against Rome.
Jesus answered, "Are you asking this on your own, or did others tell you about me?"
KJV Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
Notes & Key Terms
Translator Notes
Jesus's counter-question probes the source and intent of Pilate's inquiry. If Pilate asks on his own, the question has a Roman political meaning (Are you a revolutionary?). If others prompted it, the question carries Jewish messianic meaning (Are you the promised king?). The distinction matters because Jesus's answer depends on which sense of 'king' is intended.
Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?"
KJV Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?
Notes & Key Terms
Translator Notes
Pilate's question mēti egō Ioudaios eimi ('I'm not a Jew, am I?') expects a negative answer and expresses disdain — he has no interest in Jewish messianic categories. The emphasis on 'your own nation' (to ethnos to son) and 'the chief priests' underscores that the initiative for Jesus's arrest came from his own people. Pilate's final question — 'What have you done?' — returns to the Roman concern: what crime warrants this proceeding?
Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would be fighting so that I would not be handed over to the Jewish leaders. But as it is, my kingdom is not from here."
KJV Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
Notes & Key Terms
1 term
Key Terms
βασιλείαbasileia
"kingdom"—kingdom, reign, royal rule, sovereignty, domain
In John, basileia appears only in this exchange with Pilate and in the Nicodemus dialogue (3:3, 5). Unlike the Synoptics where 'kingdom of God' is a central teaching theme, John uses the concept sparingly and here defines it by its otherworldly origin.
Translator Notes
The phrase ouk estin ek tou kosmou toutou ('is not from this world') uses ek ('from, out of') to indicate origin, not location. Jesus does not say his kingdom has no relevance to this world, but that it does not derive its authority, methods, or power from worldly sources. The proof is the absence of armed resistance — a kingdom of this world would fight. The threefold repetition of 'my kingdom' (hee basileia hee emee) emphasizes personal ownership.
So Pilate said to him, "Then you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I came into the world: to testify to the truth. Everyone who belongs to the truth listens to my voice."
KJV Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
Notes & Key Terms
Translator Notes
Jesus's response sy legeis hoti basileus eimi ('you say that I am a king') is ambiguous — it neither confirms nor denies the title but redirects it. Jesus then redefines his kingship in terms of truth-bearing rather than political power. The phrase eis touto gegennēmai ('for this I was born') combined with eis touto elēlytha eis ton kosmon ('for this I came into the world') distinguishes birth from incarnation, implying pre-existence. The claim 'everyone who belongs to the truth listens to my voice' echoes the shepherd discourse (10:3-4, 27).
Pilate said to him, "What is truth?" After he said this, he went back out to the Jewish leaders and told them, "I find no basis for a charge against him.
KJV Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.
Notes & Key Terms
Translator Notes
Pilate's question ti estin alētheia ('What is truth?') has been interpreted as cynical dismissal, philosophical inquiry, or weary pragmatism. John leaves it unanswered — Pilate does not wait for a reply but immediately exits. The irony is profound: Pilate asks 'What is truth?' while standing before the one who said 'I am the truth' (14:6). His judicial verdict — oudemian heuriskō en autō aitian ('I find no charge in him') — is the first of three declarations of innocence (cf. 19:4, 6).
But you have a custom that I release one prisoner for you at the Passover. So do you want me to release the King of the Jews for you?"
KJV But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?
Notes & Key Terms
Translator Notes
The Passover amnesty custom (synētheia, 'custom, usual practice') is not attested outside the Gospels but is plausible within Roman provincial practice. Pilate's use of the title 'the King of the Jews' (ton basilea tōn Ioudaiōn) may be mocking or strategic — using the title to minimize the charge. The Passover context deepens the theological resonance: the festival celebrating Israel's liberation from slavery becomes the setting for a choice between releasing a criminal and condemning the innocent.
They shouted back, "Not this man, but Barabbas!" Now Barabbas was a revolutionary.
KJV Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
Notes & Key Terms
Translator Notes
The verb ekraugasan ('they shouted, cried out') indicates a loud, collective outcry. The name Barabbas (Bar-Abbas) means 'son of the father' in Aramaic — an ironic detail since the crowd chooses the 'son of the father' over the Son of the Father. The Greek lēstēs can mean 'robber, bandit, or insurrectionist.' Given the political context and the parallel accounts (Mark 15:7 mentions insurrection and murder), 'revolutionary' better captures the political dimension. The crowd prefers a violent revolutionary to the king whose kingdom is 'not of this world.'