Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh18.rwp

Text File | 1993-03-13 | 26KB | 455 lines

18:1 {With} (\sun\). See #12:2| for another example of \sun\ in
John (common in Paul). The usual \meta\ reappears in verse #2|.
{Over} (\peran\). "Beyond," preposition with the ablative as in
#6:22,25|. {Brook} (\cheimarrou\). Old word, flowing (\roos,
reô\) in winter (\cheima\), only here in N.T. {Kidron} (\ton
Kedrôn\). Literally, "of the Cedars," "Brook of the Cedars." Only
here in N.T. So #2Sa 15:23|. Textus Receptus like Josephus
(_Ant_. VIII, 1, 5) has the singular \tou Kedrôn\ (indeclinable).
As a matter of fact it was always dry save after a heavy rain. {A
garden} (\kêpos\). Old word, in N.T. only here, verse #26; 19:41|
(Joseph's); #Lu 13:19|. John, like Luke, does not give the name
Gethsemane (only in #Mr 14:32; Mt 26:36|). The brook of the
cedars had many unhallowed associations (#1Ki 2:37; 15:13; 2Ki
23:4ff.; 2Ch 29:16; Jer 31:40|).

18:2 {Resorted thither} (\sunêchthê ekei\). First aorist passive
indicative of \sunagô\, old verb to gather together. A bit
awkward here till you add "with his disciples." Judas knew the
place, and the habit of Jesus to come here at night for prayer
(#Lu 22:39|). Hence his offer to catch Jesus while the feast was
going on, catch him at night and alone in his usual place of
prayer (the very spirit of the devil).

18:3 {The band of soldiers} (\tên speiran\). No word for "of
soldiers" in the Greek, but the Latin _spira_ (roll or ball) was
used for a military cohort (Polybius 11, 23, 1) as in #Mt 27:27;
Ac 10:1|, etc., here for a small band secured from the Tower of
Antonia. The Synoptics do not mention the soldiers, but only the
"officers" as here (\hupêretas\ for which see #Mt 26:58; Mr
14:54,65|) or temple police from the Sanhedrin. {Cometh}
(\erchetai\). Dramatic historical present middle indicative.
{With lanterns and torches} (\meta phanôn kai lampadôn\). Both
old words, \phanos\ only here in N.T., \lampas\, an oil lamp (#Mt
25:1|). It was full moon, but Judas took no chances for it may
have been cloudy and there were dark places by the walls and
under the olive trees. \Meta\ is accompanied with {and weapons}
(\kai hoplôn\). Mark (#Mr 14:43|) mentions "swords and staves."
Probably the temple guard had weapons as well as the soldiers.

18:4 {Knowing all the things that were coming upon him} (\eidôs
panta ta erchomena ep' auton\). Mentioned already in #Joh 13:1|.
He was not taken by surprise. The surrender and death of Jesus
were voluntary acts, though the guilt of Judas and the rest
remains.

18:5 {Was standing} (\histêkei\). Second past perfect active of
\histêmi\ used as imperfect, a vivid picture of Judas in the very
act of betraying Jesus. John does not mention the kiss by Judas
as a sign to the soldiers and police. Tatian suggests that it
came before verse #4|. Then Jesus stepped forth and affirmed that
he was the one whom they were seeking.

18:6 {Fell to the ground} (\epesan chamai\). Second aorist active
indicative of \piptô\ with first aorist ending (\-an\). This
recoil made them stumble. But why did they step back? Was it the
former claim of Jesus ({I am}, \egô eimi\) to be on an equality
with God (#8:58; 13:19|) or mere embarrassment and confusion or
supernatural power exerted by Jesus? B adds \Iêsous\ which must
mean simply: "I am Jesus."

18:7 {Again} (\palin\). The repeated question receives the same
answer. The soldiers and officers know who it is, but are still
overawed.

18:8 {Let these go their way} (\aphete toutous hupagein\). Second
aorist active imperative of \aphiêmi\. The verb \hupagein\ means
to withdraw (#11:44|). Jesus shows solicitude for the eleven as
he had warned them and prayed for them (#Lu 22:31f.|). He is
trying to help them.

18:9 {That might be fulfilled} (\hina plêrôthêi\). The regular
formula (#17:12|) for Scripture, here applied to the prophecy of
Jesus (#17:12|) as in verse #32|. John treats the saying of Jesus
as on a par with the O.T.

18:10 {Having a sword} (\echôn machairan\). It was unlawful to
carry a weapon on a feast-day, but Peter had become alarmed at
Christ's words about his peril. They had two swords or knives in
the possession of the eleven according to Luke (#22:38|). After
the treacherous kiss of Judas (on the hand or the cheek?) the
disciples asked: "Lord, shall we smite with the sword?" (#Lu
22:49|). Apparently before Jesus could answer Peter with his
usual impulsiveness jerked out (\heilkusen\, first aorist active
indicative of \helkuô\ for which see #6:44|) his sword and cut
off the right ear of Malchus (#Joh 18:10|), a servant of the high
priest. Peter missed the man's head as he swerved to his left.
Luke also (#Lu 22:50|) mentions the detail of the right ear, but
John alone mentions the man's name and Peter's. There was peril
to Peter in his rash act as comes out later (#Joh 18:26|), but he
was dead long before John wrote his Gospel as was Lazarus of whom
John could also safely write (#12:9-11|). For \ôtarion\,
diminutive of \ous\, see #Mr 14:47| (only other N.T. example),
another diminutive \ôtion\ in #Mt 26:51| (#Mr 14:47; Lu 22:51|).

18:11 {Into the sheath} (\eis tên thêkên\). Old word from
\tithêmi\, to put for box or sheath, only here in N.T. In #Mt
26:52| Christ's warning is given. {The cup} (\to potêrion\).
Metaphor for Christ's death, used already in reply to request of
James and John (#Mr 10:39; Mt 20:22|) and in the agony in
Gethsemane before Judas came (#Mr 14:36; Mt 26:39; Lu 22:42|),
which is not given by John. The case of \to potêrion\ is the
suspended nominative for note \auto\ (it) referring to it. {Shall
I not drink?} (\ou mê piô;\). Second aorist active subjunctive of
\pinô\ with the double negative \ou mê\ in a question expecting
the affirmative answer. Abbott takes it as an exclamation and
compares #6:37; Mr 14:25|.

18:12 {The chief captain} (\ho chiliarchos\). They actually had
the Roman commander of the cohort along (cf. #Ac 21:31|), not
mentioned before. {Seized} (\sunelabon\). Second aorist active of
\sullambanô\, old verb to grasp together, to arrest (technical
word) in the Synoptics in this context (#Mr 14:48; Mt 26:55|),
here alone in John. {Bound} (\edêsan\). First aorist active
indicative of \deô\, to bind. As a matter of course, with the
hands behind his back, but with no warrant in law and with no
charge against him. {To Annas first} (\pros Annan prôton\).
Ex-high priest and father-in-law (\pentheros\, old word, only
here in N.T.) of Caiaphas the actual high priest. Then Jesus was
subjected to a preliminary and superfluous inquiry by Annas
(given only by John) while the Sanhedrin were gathering before
Caiaphas. Bernard curiously thinks that the night trial actually
took place here before Annas and only the early morning
ratification was before Caiaphas. So he calmly says that "Matthew
inserts the name _Caiaphas_ at this point (the night trial) in
which he seems to have been mistaken." But why "mistaken"? {That
year} (\tou eniautou ekeinou\). Genitive of time.

18:14 {He which gave command} (\ho sumbouleusas\). First aorist
active articular participle of \sumbouleuô\, old verb (#Mt
26:4|). The reference is to #Joh 11:50|. {It was expedient}
(\sumpherei\). Present active indicative retained in indirect
assertion after secondary tense (\ên\, was). Here we have the
second aorist active infinitive \apothanein\ as the subject of
\sumpherei\, both good idioms in the _Koiné_.

18:15 {Followed} (\êkolouthei\). Imperfect active of
\akoloutheô\, "was following," picturesque and vivid tense, with
associative instrumental case \tôi Iêsou\. {Another disciple}
(\allos mathêtês\). Correct text without article \ho\ (genuine in
verse #16|). Peter's companion was the Beloved Disciple, the
author of the book (#Joh 21:24|). {Was known unto the high
priest} (\ên gnôstos tôi archierei\). Verbal adjective from
\ginôskô\, to know (#Ac 1:19|) with dative case. How well known
the word does not say, not necessarily a personal friend, well
enough known for the portress to admit John. "The account of what
happened to Peter might well seem to be told from the point of
view of the servants' hall" (Sanday, _Criticism of the Fourth
Gospel_, p. 101). {Entered in with Jesus} (\suneisêlthen tôi
Iêsou\). Second aorist active indicative of the double compound
\suneiserchomai\, old verb, in N.T. here and #6:22|. With
associative instrumental case. {Into the court} (\eis tên
aulên\). It is not clear that this word ever means the palace
itself instead of the courtyard (uncovered enclosure) as always
in the papyri (very common). Clearly courtyard in #Mr 14:66| (#Mt
26:69; Lu 22:55|). Apparently Annas had rooms in the official
residence of Caiaphas.

18:16 {Was standing} (\histêkei\). Same form in verse #5| which
see. So also \histêkeisan\ in #18|. Picture of Peter standing
outside by the door. {Unto the high priest} (\tou archiereôs\).
Objective genitive here, but dative in verse #15|. {Unto her that
kept the door} (\têi thurôrôi\). Old word (\thura\, door, \ôra\,
care), masculine in #10:3|, feminine here, door-keeper (male or
female).

18:17 {The maid} (\hê paidiskê\). Feminine form of \paidiskos\,
diminutive of \pais\. See #Mt 26:69|. When "the maid the
portress" (apposition). {Art thou also?} (\mê kai su ei;\).
Expecting the negative answer, though she really believed he was.
{This man's} (\tou anthrôpou toutou\). Contemptuous use of
\houtos\ with a gesture toward Jesus. She made it easy for Peter
to say no.

18:18 {A fire of coals} (\anthrakian\). Old word, in LXX, only
here and #21:9| in N.T. A heap of burning coals (\anthrax\,
coal). Cf. our "anthracite." It was cold (\psuchos ên\). "There
was coldness." The soldiers had apparently returned to their
barracks. {Were warming themselves} (\ethermainonto\). Direct
middle imperfect indicative of \thermainô\ (from \thermos\). So
as to \thermainomenos\ about Peter. "Peter, unabashed by his lie,
joined himself to the group and stood in the light of the fire"
(Dods).

18:19 {Asked} (\êrôtêsen\). First aorist active indicative of
\erôtaô\, to question, usual meaning. This was Annas making a
preliminary examination of Jesus probably to see on what terms
Jesus made disciples whether as a mere rabbi or as Messiah.

18:20 {Openly} (\parrêsiâi\). As already shown (#7:4; 8:26;
10:24,39; 16:25,29|. See #7:4| for same contrast between \en
parrêsiâi\ and \en kruptôi\. {I ever taught} (\egô pantote
edidaxa\). Constative aorist active indicative. For the temple
teaching see #Joh 2:19; 7:14,28; 8:20, 19:23; Mr 14:49| and #Joh
6:59| for the synagogue teaching (often in the Synoptics).
Examples of private teaching are Nicodemus (#Joh 3|) and the
woman of Samaria (#Joh 4|). Jesus ignores the sneer at his
disciples, but challenges the inquiry about his teaching as
needless.

18:21 {Ask them that have heard me} (\erôtêson tous akêkootas\).
First aorist (tense of urgent and instant action) active
imperative of \erôtaô\ and the articular perfect active
participle accusative masculine plural of \akouô\, to hear. There
were abundant witnesses to be had. Multitudes had heard Jesus in
the great debate in the temple on Tuesday of this very week when
the Sanhedrin were routed to the joy of the common people who
heard Jesus gladly (#Mr 12:37|). They still know.

18:22 {When he had said this} (\tauta autou eipontos\). Genitive
absolute of second aorist active participle of \eipon\, to say.
{Standing by} (\parestêkôs\). Perfect active (intransitive)
participle of \paristêmi\ (transitive), to place beside. One of
the temple police who felt his importance as protector of Annas.
{Struck Jesus with his hand} (\edôken rapisma tôi Iêsou\). Late
word \rapisma\ is from \rapizô\, to smite with a rod or with the
palm of the hand (#Mt 26:67|). It occurs only three times in the
N.T. (#Mr 14:65; Joh 18:22; 19:3|), in each of which it is
uncertain whether the blow is with a rod or with the palm of the
hand (probably this, a most insulting act). The papyri throw no
real light on it. "He gave Jesus a slap in the face." Cf. #2Co
11:20|. {So} (\houtôs\). As Jesus had done in verse #21|, a
dignified protest in fact by Jesus.

18:23 {If I have spoken evil} (\ei kakôs elalêsa\). Condition of
first class (assumed to be true), with \ei\ and aorist active
indicative. Jesus had not spoken evilly towards Annas, though he
did not here turn the other cheek, one may note. For the sake of
argument, Jesus puts it as if he did speak evilly. Then prove it,
that is all. {Bear witness of the evil} (\marturêson peri tou
kakou\). First aorist active imperative of \martureô\, to
testify. This is the conclusion (apodosis). Jesus is clearly
entitled to proof of such a charge if there is any. {But if well}
(\ei de kalôs\). Supply the same verb \elalêsa\. The same
condition, but with a challenging question as the apodosis.
{Smitest} (\dereis\). Old verb \derô\, to flay, to skin, to beat,
as in #Mt 21:35; Lu 22:63; 2Co 11:20| (of an insulting blow in
the face as here).

18:24 {Therefore sent him} (\apesteilen oun auton\). First aorist
active of \apostellô\, not past perfect (had sent). The
preliminary examination by Annas was over. {Bound} (\dedemenon\).
Perfect passive participle of \deô\, to bind. Jesus was bound on
his arrest (verse #12|) and apparently unbound during the
preliminary examination by Annas.

18:25 {Was standing and warming himself} (\ên hestôs kai
thermainomenos\). Two periphrastic imperfects precisely as in
verse #18|, vivid renewal of the picture drawn there. John alone
gives the examination of Jesus by Annas (#18:19-24|) which he
places between the first and the second denials by Peter. Each of
the Four Gospels gives three denials, but it is not possible to
make a clear parallel as probably several people joined in each
time. This time there was an hour's interval (#Lu 22:59|). The
question and answer are almost identical with verse #17| and "put
in a form which almost _suggested_ that Peter should say 'No'"
(Bernard), a favourite device of the devil in making temptation
attractive.

18:26 {Did not I see thee in the garden with him?} (\ouk egô se
eidon en tôi kêpôi met' autou;\). This staggering and sudden
thrust expects an affirmative answer by the use of \ouk\, not
\mê\ as in verses #17,25|, but Peter's previous denials with the
knowledge that he was observed by a kinsman of Malchus whom he
had tried to kill (verse #10|) drove him to the third flat denial
that he knew Jesus, this time with cursing and swearing (#Mr
14:71; Mt 26:73|). Peter was in dire peril now of arrest himself
for attempt to kill. {Straightway} (\eutheôs\). As in #Mt 26:74|
while Luke has \parachrêma\ (#Lu 22:60|). Mark (#Mr 14:68,72|)
speaks of two crowings as often happens when one cock crows. See
#Mt 26:34| for \alektôr\ (cock). That was usually the close of
the third watch of the night (#Mr 13:35|), about 3 A.M. Luke (#Lu
22:61|) notes that Jesus turned and looked on Peter probably as
he passed from the rooms of Annas to the trial before Caiaphas
and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's
beautiful sonnets on "The Look".

18:28 {They lead} (\agousin\). Dramatic historical present of
\agô\, plural "they" for the Sanhedrists (#Lu 23:1|). John gives
no details of the trial before the Sanhedrin (only the fact, #Joh
18:24,28|) when Caiaphas presided, either the informal meeting at
night (#Mr 14:53,55-65; Mt 26:57,59-68; Lu 22:54,63-65|) or the
formal ratification meeting after dawn (#Mr 15:1; Mt 27:1; Lu
22:66-71|), but he gives much new material of the trial before
Pilate (#18:28-38|). {Into the palace} (\eis to praitôrion\). For
the history and meaning of this interesting Latin word,
_praetorium_, see on »Mt 27:27; Ac 23:35; Php 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 (#Ac 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} (\prôi\). 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 mê mianthôsin\). Purpose clause
with \hina mê\ and first aorist passive subjunctive of \miainô\,
to stain, to defile. For Jewish scruples about entering the house
of a Gentile see #Ac 10:28; 11:3|. {But might eat the passover}
(\alla phagôsin to pascha\). Second aorist active subjunctive of
the defective verb \esthiô\, to eat. This phrase may mean to eat
the passover meal as in #Mt 27:17| (#Mr 14:12,14; Lu 22:11,15|),
but it does not have to mean that. In #2Ch 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 #Joh 13:2|
which was the regular passover meal. This interpretation keeps
John in harmony with the Synoptics.

18:29 {Went out} (\exêlthen exô\). Note both \ex\ and \exô\ (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 (#Joh 19:13|). {Accusation} (\katêgorian\). Old word for
formal charge, in N.T. only here, #1Ti 5:19; Tit 1:6|. {Against
this man} (\tou anthrôpou toutou\). Objective genitive after
\katêgorian\. A proper legal inquiry.

18:30 {If this man were not an evil-doer} (\ei mê ên houtos kakon
poiôn\). 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 (#Lu 23:2|) as indeed
John implies (#18:31,33|). Some MSS. here read \kakopoios\
(malefactor) as in #1Pe 2:12,14|, with which compare Luke's
\kakourgos\ (#23:32f.|; so also #2Ti 2:9|), both meaning
evil-doer. Here the periphrastic present participle \poiôn\ with
\kakon\ emphasizes the idea that Jesus was a habitual evil-doer
(Abbott). It was an insolent reply to Pilate (Bernard).

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 (#Joh 7:1,25|).

18:32 {By what manner of death} (\poiôi thanatôi\). Instrumental
case of the qualitative interrogative \poios\ in an indirect
question, the very idiom used in #Joh 12:32| concerning the Cross
and here treated as prophecy (Scripture) with \hina plêrôthêi\
like the saying of Jesus in verse #9| which see.

18:33 {Again} (\palin\). Back into the palace where Pilate was
before. {Called} (\ephônêsen\). First aorist active indicative of
\phôneô\. 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 (#Lu 23:2|). {Art thou the King of the
Jews?} (\su ei ho basileus tôn Ioudaiôn;\). This was the vital
problem and each of the Gospels has the question (#Mr 15:2; Mt
27:1; Lu 23:3; Joh 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 (#Joh 1:49|)
and as the ecstatic crowd hailed him on the Triumphal Entry (#Joh
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 (#Joh 6:15|) and as the Pharisees expected the Messiah to
be.

18:34 {Of thyself} (\apo seautou\). Whether a sincere inquiry on
Pilate's part or a trap from the Sanhedrin.

18:35 {Am I a Jew?} (\mêti egô 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. #4:29|
for \mêti\ in a question. The gulf between Jew and Gentile yawns
wide here. {Nation} (\ethnos\ as in #11:48-52|, rather than
\laos\, while both in #11:50|). For \paredôkan\ see verse #30|.
{What hast thou done?} (\ti epoiêsas;\). First aorist active
indicative of \poieô\. 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.

18:36 {My kingdom} (\hê basileia hê emê\). Christ claims to be
king to Pilate, but of a peculiar kingdom. For "world" (\kosmou\)
see #17:13-18|. {My servants} (\hoi hupêretai hoi emoi\). For the
word see verse #3| where it means the temple police or guards
(literally, under-rowers). In the LXX always (#Pr 14:35; Isa
32:5; Da 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?
(#Mt 26:56|). {Would fight} (\êgônizonto an\). Imperfect middle
of \agônizomai\ common verb (only here in John, but see #1Co
9:25|) from \agôn\ (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 mê paradothô\). Negative final
clause with \hina mê\ and first aorist passive subjunctive of
\paradidômi\ (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 #8:40; 9:41; 15:22,24|.

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 #2Ki 5:23|. {Thou sayest that} (\su legeis hoti\). In #Mt
27:11; Mr 15:2; Lu 23:3|, \su legeis\ clearly means "yes," as \su
eipas\ (thou saidst) does in #Mt 26:64| (= "I am," \egô eimi\, in
#Mr 41:62|). Hence here \hoti\ had best be taken to mean
"because": "Yes, because I am a king." {Have I been born} (\egô
gegennêmai\). Perfect passive indicative of \gennaô\. The
Incarnation was for this purpose. Note repetition of \eis touto\
(for this purpose), explained by \hina marturêsô têi alêtheiâi\
(that I may bear witness to the truth), \hina\ with first aorist
active subjunctive of \martureô\. Paul (#1Ti 6:13|) alludes to
this good confession when Christ bore witness (\marturêsantos\)
before Pilate. Jesus bore such witness always (#Joh 3:11,32; 7:7;
8:14; Re 1:5|).

18:38 {What is truth?} (\ti estin alêtheia;\). This famous sneer
of Pilate reveals his own ignorance of truth, as he stood before
Incarnate Truth (#Joh 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" (\egô oudemian heuriskô en autôi aitian\). For this use of
\aitia\ see #Mt 27:37; Mr 15:26|. Pilate therefore should have
set Jesus free at once.

18:39 {A custom} (\sunêtheia\). Old word for intimacy,
intercourse, from \sunêthês\ (\sun, êthos\), in N.T. only here,
#1Co 8:7; 11:16|. This custom, alluded to in #Mr 15:6; Mt 27:15|,
is termed necessity (\anagkê\) in #Lu 23:17| (late MSS., not in
older MSS.). All the Gospels use the verb \apoluô\ (release, set
free). Then \hina apolusô\ is a subject clause (\hina\ and first
aorist active subjunctive) in apposition with \sunêtheia\. {Will
ye therefore that I release?} (\boulesthe oun apolusô;\). Without
the usual \hina\ before \apolusô\, asyndeton, as in #Mr 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."

18:40 {Cried out} (\ekraugasan\). First aorist active of
\kraugazô\, old and rare verb from \kraugê\, outcry (#Mt 25:6|),
as in #Mt 12:19|. {Not this man} (\mê touton\). Contemptuous use
of \houtos\. The priests put the crowd up to this choice (#Mr
15:11|) and Pilate offered the alternative (#Mt 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}
(\lêistês\). Old word from \lêizomai\, 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 (#Lu 23:19,25|). They chose Barabbas in
preference to Jesus and apparently Jesus died on the very cross
planned for Barabbas.