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John Chapter 18

John Chapter 18

(Underlining marks a quotation/allusion. [Brackets] mark a textual variant.fnWhen two (or more) different copies of an original manuscript disagree on any given word or phrase — addition, omission, word order, etc. — the disagreement is called a "textual variant". ~99% of existing textual variants are either minor (like spelling), obviously not original (often appearing only in a few late manuscripts), or don't affect meaning (like "Jesus Christ" vs. "Christ Jesus"). The ~1% that remain do not affect any central doctrine of Christianity. The BOS Bible only marks significant textual variants that affect the meaning; smaller variants that do not affect meaning won't be marked for readability.  "Love" with a caret ("^love") is agapé.fn"agapé" The Greek words ἀγάπη (agapé, noun), and ἀγαπάω (agapaó; verb) are typically translated "love".  However, unlike our English word "love" – which primarily speaks of affection and feelings — agapé centers on choice and behavior.  It’s the "love" based on will, choice, behavior, and action; not feelings.  (Feelings-based love is the Greek word φιλέω (phileó), which properly means "brotherly love/affection".)  Thus, you could hate someone passionately and still treat him with "agapé".  Agapé "love" is best understood as the pursuit of what is most beneficial to someone or something, regardless of the cost to yourself or the type of response received from the person or thing.  It can also indicate a preference for someone or something over other things. An asterisk (*) indicates a verb in the Greek perfect tense.fnThe Greek perfect tense signifies a completed action in the past with a result and/or an ongoing state that extends into the present. For example, Hebrews 12:2 says in part: "He *sat down at the right hand of the throne of God"; the verb for "sat" is in the perfect tense, indicating that He sat down once (completed action in the past), and also that He remains seated until the present moment (ongoing state).)

Glossary

Note: this glossary is currently a work in progress; entries that do not expand will be added as time permits

Ages/of ages
“ages” and “of ages” are the Greek words “αἰών” (aión, noun form) and “αἰώνιος” (aiónios, adjective form) respectively.  The adjective form is typically translated “eternal”, as in “eternal life”. The noun form refers to a whole time period, (Keizer, “Life Time Entirety”) such as a person’s lifetime (an older Greek sense), an age/epoch (e.g., 2 Cor 4:4), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context often dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9).  Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen for the adjective form so that both the time and quality senses remain visible.

Clean/unclean

Covenant

Faith

Flesh

Forgive/forgiveness

Grace
The Greek word is “χάρις” (charis), most often translated “grace”, “gift”, or “thanks”. It was a technical term in the 1st century, referring to the Patronage system in place. The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis). A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron. The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful” by giving thanks in this way. Both were done out of gratitude, not legal obligation. A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons. The patron was responsible for taking care of all his clients, and making sure their needs were met. New Testament usage typically casts God the Father as a Heavenly Patron, to whom Christians should be grateful and faithful because of the gifts He has given us. (e.g. salvation, provision, protection, etc.)

Holy

Justification

Law (Torah)

Make purification

Pure/Impure

Purification offering
In the Old Testament, this is typically the Hebrew “חַטָּ֖את” (khat-tat); in the New Testament, it’s typically “περὶ ἁμαρτίας” (peri hamartias), which is what the Septuagint (an ancient translation of the Old Testament into Greek) used to translate the Hebrew. It’s traditionally translated “sin offering”, but that translation has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). This offering was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), for certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation.

Ransom

Redemption

Repent/repentance

Righteous/righteousness

Salvation/save

Soul
“soul” is the Greek word “ψυχή/psuché” and Hebrew word “נֶפֶשׁ/nephesh”. The BOS Bible translates these words as “soul” for consistency, and so the full meaning of “soul” isn’t obscured by different translations in different places. They closely overlap in meaning and are typically translated “soul” or “life”. They refer to the animating force of a living thing, and thus can also refer to its life, or to the whole of any person or creature, including animals (e.g. fish in Revelation 8:9 and Genesis 1). They are frequently used as an emphatic reference to a person’s whole self, including longings, deep emotions, and inner life. (e.g. Ps 42:11) Note: while “soul” has significant overlap in meaning with “spirit”, the words have distinct meanings and usages throughout scripture. For example, lions tear apart a soul in Psalm 7:2, and a “dead soul” is mentioned in Leviticus 21:11; “spirit” has no analogous usages, and it returns to God at death (Ecc 12:7; Acts 7:59). The adjective forms of soul and spirit are contrasted in 1 Corinthians 2:14-15; see also: Hebrews 4:12; 1 Thessalonians 5:23.

Sin

Click to Collapse the Glossary
Jesus is arrested

(Parallel accounts: Matthew 26:47–56, Mark 14:43–52, and Luke 22:47–53)

  1. Having said these things, Jesus went out with His disciples across the winter-streamfn“winter-stream” refers to a river that only flows in the Middle Eastern equivalent of winter, which can also have heavy rain in addition to snow.  Large amounts of water can flow through it during the winter period of heavy rains, but it’s dry most of the rest of the year. of Kidronfnpossible quotation/allusion to 2 Samuel 15:23 where a garden was, into which He and His disciples entered.
  2. And, Judas (the man betraying Him) had also known the place because Jesus often gathered there with His disciples.
  3. So Judas, having received the cohortfn“cohort”. The cohort was a basic unit of the Roman military, which consisted of 480 soldiers, plus 120 servants. A standard cohort was comprised of 6 “centuries”, which consisted of 80 men, plus 20 servants. However, the first cohort in every Roman Legion was composed of five double strength centuries, or 800 soldiers plus 200 servants. However, in this context, it is possible that it refers to a smaller group of men, since writers like Josephus and Polybius sometimes use it to refer to smaller groups of about 200. and officers from the chief priests and from the Pharisees, he goes there with torches, and lanterns, and weapons.
  4. So *knowing all things coming upon Him, Jesus also went out and says to them: “Whom do you seek?”
  5. They answered Him: “Jesus the Nazarene.”  He tells them: “I Am.”fnquotation/allusion to Exodus 3:14  (And Judas – the man betraying Him – had also been standing with them.)
  6. So as He told them: “I Am.”,fnquotation/allusion to Exodus 3:14 they drew back and fell to the ground.
  7. So He questioned them again: “Whom do you seek?”  And they answered: “Jesus the Nazarene.”
  8. Jesus answered: “I told you that I Am.fnquotation/allusion to Exodus 3:14  So if you seek Me, allow these men to depart.”
  9. This happened so the word which He spoke might be fulfilled that: “Of those whom you have given to Me, I lost not one of them.”fnJesus said this in John 17:12; see also John 6:39
  10. So having a sword, Simon Peter unsheathed it and struck the slave of the high priest, and cut off his right ear, and the name of the slave was Malchus.
  11. So Jesus told Peter: “Put the sword into its scabbard.  The cup that the Father has given Me, won’t I definitely drink it?”
  12. So the cohort,fn“cohort”. The cohort was a basic unit of the Roman military, which consisted of 480 soldiers, plus 120 servants. A standard cohort was comprised of 6 “centuries”, which consisted of 80 men, plus 20 servants. However, the first cohort in every Roman Legion was composed of five double strength centuries, or 800 soldiers plus 200 servants. However, in this context, it is possible that it refers to a smaller group of men, since writers like Josephus and Polybius sometimes use it to refer to smaller groups of about 200. and the commander, and the Jewish officers seized Jesus and bound Him,
  13. and they led Him to Annas first, for he was the father-in-law of Caiaphas, who was the high priest that year.
  14. And, Caiaphas was the man who counseled the Jews that it’s profitable for one man to die for the sake of the people.fnCaiaphas said this in John 11:49–52
Peter’s first denial

(Parallel accounts: Matthew 26:58,69–70, Mark 14:54,66–68, and Luke 22:54–57)

  1. Now, Simon Peter and another disciple were following Jesus.  And since that disciple was an acquaintance of the high priest, he also entered with Jesus into the courtyard of the high priest,
  2. but Peter had stood outside at the door.  So the other disciple (who was an acquaintance of the high priest) went out and spoke to the doorkeeper and brought Peter in.
  3. So the servant girl who was the doorkeeper says to Peter: “Aren’t you also one of this man’s disciples?”  He says: “I’m not.”
  4. Now, having *made a bed of coals because it was cold, the officers and the slaves had stood near it and they were warming themselves.  And Peter also was *standing with them and warming himself.
Jesus before the high priest

(Parallel accounts note: fnThis initial questioning by Annas is unique to John.  Notably, verse 24 records Jesus being sent to Caiaphas, and the other gospels do record that interrogation.  Also notable, John omits the interrogation by Caiaphas, skipping from Jesus being sent to him in verse 24, to Jesus being led from Caiaphas to Pilate in verse 28. )

  1. So the high priest questioned Jesus about His disciples and about His teaching.
  2. Jesus answered him: “I have spoken with open boldness to the world.  I always taught in the synagogue and in the temple where all the Jews assemble, and spoke nothing in secret.
  3. “Why do you question Me?  Question the men who have heard what I spoke to them.  Behold, they *know what I said.”
  4. And with Him having said these things, one of the officers *standing there gave Jesus a slap after saying: “You answer the high priest this way?”
  5. Jesus answered him: “If I spoke evil, testify about the evil.  But if I spoke rightly, why do you strike Me?”
  6. So Annas sent Him *bound to Caiaphas the high priest.
Peter’s second and third denials

(Parallel accounts: Matthew 26:71–75, Mark 14:69–72, and Luke 22:58–62)

  1. Now, Simon Peter was *standing and warming himself.  So they said to him: “Aren’t you also one of His disciples?”  He denied it and said: “I’m not.”
  2. One of the high priest’s slaves – being a relative of the man whose ear Peter cut off – says: “Didn’t I see you in the garden with Him?”
  3. So Peter denied it again, and immediately a rooster crowed.
Jesus before Pilate

(Parallel accounts: Matthew 27:1–2,11–23, Mark 15:1–14, and Luke 23:1–5,13–25)

  1. So they lead Jesus from Caiaphas into the Praetorium.  Now, it was early and they didn’t enter into the Praetorium so they wouldn’t be defiled, but might eat the Passover.fn“might eat the Passover”. The Last Supper was, of course, the Passover according to Luke 22:15. In the first century, the Passover had become synonymous with the Feast of Unleavened Bread according to Luke 22:1. Thus, they likely meant the Feast of Unleavened Bread, since it was also called “Passover” at that time.
  2. So Pilate went out to them and says: “What accusation are you bringing against this man?”
  3. They answered and told him: “If He wasn’t doing evil, we wouldn’t have delivered Him to you.”
  4. So Pilate told them: “You take Him and judge Him in accordance with your law.”  The Jews said to him: “It’s not lawful for us to kill anyone.”
  5. (This happened so the word of Jesus which He spoke might be fulfilled, signifying what sort of death He was about to die.fnJesus said this in John 12:32–33; see also John 3:14 and John 8:28)
  6. So Pilate entered into the Praetorium again and called Jesus and said to Him: “Are you the King of the Jews?”
  7. Jesus answered: “Do you say this from yourself, or did others tell you this about Me?”
  8. Pilate answered: “I’m not a Jew, am I?  Your nation and the chief priests delivered you to me; what did you do?”
  9. Jesus answered: “My kingdom isn’t of this world.  If My kingdom was of this world, My subordinates would have been fighting so that I wouldn’t be handed over to the Jews.  But presently, My kingdom isn’t of this place.
  10. So Pilate said to Him: “Then you are a king?”  Jesus answered: “You say that I am a king.  For this I have been born, and for this I have come into the world, so that I might testify to the truth.  Every man who is of the truth hears My voice.
  11. Pilate says to Him: “What is truth?”  And having said this again, he went out to the Jews and tells them: “I myself find not even one cause for charges against Him.
  12. “But it’s a custom with you that I release one prisoner to you at the Passover.  So, do you intend that I release the King of the Jews to you?”
  13. So they cried out again saying: “Not this man, but Barabbas.”  (And Barabbas was a violent robber.)

 

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