Յովհաննէս / John - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto this evangelist has recorded little of the history of Christ, only so far as was requisite to introduce his discourses; but now that the time drew nigh that Jesus must die he is very particular in relating the circumstances of his sufferings, and some which the others had omitted, especially his sayings. So far were his followers from being ashamed of his cross, or endeavouring to conceal it, that this was what, both by word and writing, they were most industrious to proclaim, and gloried in it. This chapter relates, I. How Christ was arrested in the garden and surrendered himself a prisoner, ver. 1-12. II. How he was abused in the high priest's court, and how Peter, in the meantime, denied him, ver. 13-27. III. How he was prosecuted before Pilate, and examined by him, and put in election with Barabbas for the favour of the people, and lost it, ver. 28-40.
Adam Clarke: Commentary on the Bible - 1831
Jesus passes the brook Cedron, and goes to the garden of Gethsemane, Joh 18:1. Judas, having betrayed him, comes to the place with a troop of men to take him, Joh 18:2, Joh 18:3. Jesus addresses them, and they fall to the ground, Joh 18:4-6. He addresses them again, and Peter smites Malchus, Joh 18:7-11. They seize him and lead him away to Caiaphas, Joh 18:12-14. Peter follows to the palace of the high priest, Joh 18:15-18. The high priest questions Christ concerning his doctrine, and Jesus answers, and is smitten, Joh 18:19-23. Peter denies his Lord twice, Joh 18:24-27. Jesus is led to the judgment hall, and Pilate and the Jews converse about him, Joh 18:28-32. Pilate converses with Jesus, who informs him of the spiritual nature of his kingdom, Joh 18:33-37. Pilate returns to the Jews, and declares Christ to be innocent, Joh 18:38. He seeks to discharge him, and the Jews clamor for his condemnation, Joh 18:39, Joh 18:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 18:1, Judas betrays Jesus; Joh 18:6, The officers fall to the ground; Joh 18:10, Peter smites off Malchus' ear; Joh 18:12, Jesus is taken, and led unto Annas and Caiaphas; Joh 18:15, Peter's denial; Joh 18:19, Jesus examined before Caiaphas; Joh 18:25, Peter's second and third denial; Joh 18:28, Jesus arraigned before Pilate; Joh 18:36, His kingdom; Joh 18:40, The Jews prefer Barabbas.
18:118:1: Զա՛յս իբրեւ ասաց Յիսուս, ե՛լ աշակերտօքն հանդերձ յայն կոյս ձորոյն Կեդրովնի՝ ուր էր պարտէզ, յոր եմո՛ւտ ինքն եւ աշակերտքն իւր[1982]։ [1982] Ոմանք. Որ էր պարտէզ։
1. Երբ Յիսուս այսպէս խօսեց, աշակերտներով հանդերձ ելաւ գնաց Կեդրոնի ձորի միւս կողմը. այնտեղ մի պարտէզ կար, ուր մտան ինքը եւ իր աշակերտները:
18 Յիսուս այս բաները ըսելէն յետոյ, իր աշակերտներուն հետ մէկտեղ Կեդրոն հեղեղատին անդիի կողմը գնաց, ուր պարտէզ մը կար, որուն մէջ մտան ինք ու իր աշակերտները։
Զայս իբրեւ ասաց Յիսուս, ել աշակերտօքն հանդերձ յայնկոյս ձորոյն Կեդրովնի, ուր էր պարտէզ, յոր եմուտ ինքն եւ աշակերտքն իւր:

18:1: Զա՛յս իբրեւ ասաց Յիսուս, ե՛լ աշակերտօքն հանդերձ յայն կոյս ձորոյն Կեդրովնի՝ ուր էր պարտէզ, յոր եմո՛ւտ ինքն եւ աշակերտքն իւր[1982]։
[1982] Ոմանք. Որ էր պարտէզ։
1. Երբ Յիսուս այսպէս խօսեց, աշակերտներով հանդերձ ելաւ գնաց Կեդրոնի ձորի միւս կողմը. այնտեղ մի պարտէզ կար, ուր մտան ինքը եւ իր աշակերտները:
18 Յիսուս այս բաները ըսելէն յետոյ, իր աշակերտներուն հետ մէկտեղ Կեդրոն հեղեղատին անդիի կողմը գնաց, ուր պարտէզ մը կար, որուն մէջ մտան ինք ու իր աշակերտները։
zohrab-1805▾ eastern-1994▾ western am▾
18:11: Сказав сие, Иисус вышел с учениками Своими за поток Кедрон, где был сад, в который вошел Сам и ученики Его.
18:1  ταῦτα εἰπὼν ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τοῦ κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ.
18:1. Ταῦτα (To-the-ones-these) εἰπὼν (having-had-said,"Ἰησοῦς (an-Iesous,"ἐξῆλθεν (it-had-came-out) σὺν (together) τοῖς (unto-the-ones) μαθηταῖς (unto-learners) αὐτοῦ (of-it) πέραν (to-across) τοῦ (of-the-one) Χειμάρρου (of-Pour-belong-flowed) τῶν (of-the-ones) Κέδρων ( of-Cedared ) ὅπου (to-which-of-whither) ἦν (it-was) κῆπος, (a-garden,"εἰς (into) ὃν (to-which) εἰσῆλθεν (it-had-came-into,"αὐτὸς (it,"καὶ (and) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ. (of-it)
18:1. haec cum dixisset Iesus egressus est cum discipulis suis trans torrentem Cedron ubi erat hortus in quem introivit ipse et discipuli eiusWhen Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples.
1. When Jesus had spoken these words, he went forth with his disciples over the brook Kidron, where was a garden, into the which he entered, himself and his disciples.
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:

1: Сказав сие, Иисус вышел с учениками Своими за поток Кедрон, где был сад, в который вошел Сам и ученики Его.
18:1  ταῦτα εἰπὼν ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τοῦ κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ.
18:1. haec cum dixisset Iesus egressus est cum discipulis suis trans torrentem Cedron ubi erat hortus in quem introivit ipse et discipuli eius
When Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Историю взятия Христа стражей и суд над Ним евангелист изображает отчасти сокращено по сравнению с синоптическими Евангелиями, а в других случаях более обстоятельно, указывая на некоторые опущенные у первых евангелистов подробности этих событий. Так, он сообщает, что, по окончании прощальной беседы Своей с учениками, Господь вышел (из горницы, где происходила беседа) за поток Кедрон, о чем не упоминают синоптики. Кедрон был небольшой поток, протекавший по долине, находившейся между Иерусалимом и Масличной горою. Имя его с евр. значит "черный, мутный". Евангелист называет его потоком зимним (ceimarroV), т. е. имевшим в себе воду только тогда, когда - зимою - шли дожди. Место, куда пошел Христос, евангелист называет садом, не приводя названия этого сада (Гефсимания - у первых евангелистов).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 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. 2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. 3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. 7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: 9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none. 10 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. 11 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? 12 Then the band and the captain and officers of the Jews took Jesus, and bound him,

The hour was now come that the captain of our salvation, who was to be made perfect by sufferings, should engage the enemy. We have here his entrance upon the encounter. The day of recompence is in his heart, and the year of his redeemed is come, and his own arm works the salvation, for he has no second. Let us turn aside now, and see this great sight.

I. Our Lord Jesus, like a bold champion, takes the field first (v. 1, 2): When he had spoken these words, preached the sermon, prayed his prayer, and so finished his testimony, he would lose no time, but went forth immediately out of the house, out of the city, by moon-light, for the passover was observed at the full moon, with his disciples (the eleven, for Judas was otherwise employed), and he went over the brook Cedron, which runs between Jerusalem and the mount of Olives, where was a garden, not his own, but some friend's, who allowed him the liberty of it. Observe,

1. That our Lord Jesus entered upon his sufferings when he had spoken these words, as Matt. xxvi. 1, When he had finished all these sayings. Here it is intimated, (1.) That our Lord Jesus took his work before him. The office of the priest was to teach, and pray, and offer sacrifice. Christ, after teaching and praying, applies himself to make atonement. Christ had said all he had to say as a prophet, and now he addresses himself to the discharge of his office as a priest, to make his soul an offering for sin; and, when he had gone through this, he entered upon his kingly office. (2.) That having by his sermon prepared his disciples for this hour of trial, and by his prayer prepared himself for it, he then courageously went out to meet it. When he had put on his armour, he entered the lists, and not till then. Let those that suffer according to the will of God, in a good cause, with a good conscience, and having a clear call to it, comfort themselves with this, that Christ will not engage those that are his in any conflict, but he will first do that for them which is necessary to prepare them for it; and if we receive Christ's instructions and comforts, and be interested in his intercession, we may, with an unshaken resolution, venture through the greatest hardships in the way of duty.

2. That he went forth with his disciples. Judas knew what house he was in in the city, and he could have staid and met his sufferings there; but, (1.) He would do as he was wont to do, and not alter his method, either to meet the cross or to miss it, when his hour was come. It was his custom when he was at Jerusalem, after he had spent the day in public work, to retire at night to the mount of Olives; there his quarters were, in the skirts of the city, for they would not make room for him in the palaces, in the heart of the town. This being his custom, he could not be put out of his method by the foresight of his sufferings, but, as Daniel, did then just as he did aforetime, Dan. vi. 10. (2.) He was as unwilling that there should be an uproar among the people as his enemies were, for it was not his way to strive or cry. If he had been seized in the city, and a tumult raised thereby, mischief might have been done, and a great deal of blood shed, and therefore he withdrew. Note, When we find ourselves involved in trouble, we should be afraid of involving others with us. It is no disgrace to the followers of Christ to fall tamely. Those who aim at honour from men value themselves upon a resolution to sell their lives as dearly as they can; but those who know that their blood is precious to Christ, and that not a drop of it shall be shed but upon a valuable consideration, need not stand upon such terms. (3.) He would set us an example in the beginning of his passion, as he did at the end of it, of retirement from the world. Let us go forth to him, without the camp, bearing his reproach, Heb. xiii. 13. We must lay aside, and leave behind, the crowds, and cares, and comforts, of cities, even holy cities, if we would cheerfully take up our cross, and keep up our communion with God therein.

3. That he went over the brook Cedron. He must go over this to go to the mount of Olives, but the notice taken of it intimates that there was something in it significant; and it points, (1.) At David's prophecy concerning the Messiah (Ps. cx. 7), that he shall drink of the brook in the way; the brook of suffering in the way to his glory and our salvation, signified by the brook Cedron, the black brook, so called either from the darkness of the valley it ran through or the colour of the water, tainted with the dirt of the city; such a brook Christ drank of, when it lay in the way of our redemption, and therefore shall he lift up the head, his own and ours. (2.) At David's pattern, as a type of the Messiah. In his flight from Absalom, particular notice is taken of his passing over the brook Cedron, and going up by the ascent of mount Olivet, weeping, and all that were with him in tears too, 2 Sam. xv. 23, 30. The Son of David, being driven out by the rebellious Jews, who would not have him to reign over them (and Judas, like Ahithophel, being in the plot against him), passed over the brook in meanness and humiliation, attended by a company of true mourners. The godly kings of Judah had burnt and destroyed the idols they found at the brook Cedron; Asa, 2 Chron. xv. 16; Hezekiah, 2 Chron. xxx. 14; Josiah, 2 Kings xxiii. 4, 6. Into that brook the abominable things were cast. Christ, being now made sin for us, that he might abolish it and take it away, began his passion by the same brook. Mount Olivet, where Christ began his sufferings, lay on the east side of Jerusalem; mount Calvary, where he finished them, on the west; for in them he had an eye to such as should come from the east and the west.

4. That he entered into a garden. This circumstance is taken notice of only by this evangelist, that Christ's sufferings began in a garden. In the garden of Eden sin began; there the curse was pronounced, there the Redeemer was promised, and therefore in a garden that promised seed entered the lists with the old serpent. Christ was buried also in a garden. (1.) Let us, when we walk in our gardens, take occasion thence to meditate on Christ's sufferings in a garden, to which we owe all the pleasure we have in our gardens, for by them the curse upon the ground for man's sake was removed. (2.) When we are in the midst of our possessions and enjoyments, we must keep up an expectation of troubles, for our gardens of delight are in a vale of tears.

5. That he had his disciples with him, (1.) Because he used to take them with him when he retired for prayer. (2.) They must be witnesses of his sufferings, and his patience under them, that they might with the more assurance and affection preach them to the world (Luke xxiv. 48), and be themselves prepared to suffer. (3.) He would take them into the danger to show them their weakness, notwithstanding the promises they had made of fidelity. Christ sometimes brings his people into difficulties, that he may magnify himself in their deliverance.

6. That Judas the traitor knew the place, knew it to be the place of his usual retirement, and probably, by some word Christ had dropped, knew that he intended to be there that night, for want of a better closet. A solitary garden is a proper place for meditation and prayer, and after a passover is a proper time to retire for private devotion, that we may pray over the impressions made and the vows renewed, and clench the nail. Mention is made of Judas's knowing the place, (1.) To aggravate the sin of Judas, that he would betray his Master, notwithstanding the intimate acquaintance he had with him; nay, and that he would make use of his familiarity with Christ, as giving him an opportunity of betraying him; a generous mind would have scorned to do so base a thing. Thus has Christ's holy religion been wounded in the house of its friends, as it could not have been wounded any where else. Many an apostate could not have been so profane, if he had not been a professor; could not have ridiculed scriptures and ordinances, if he had not known them. (2.) To magnify the love of Christ, that, though he knew where the traitor would seek him, thither he went to be found of him, now that he knew his hour was come. Thus he showed himself willing to suffer and die for us. What he did was not by constraint, but by consent; though as man he said, Let this cup pass away, as Mediator he said, "Lo, I come, I come with a good will." It was late in the night (we may suppose eight or nine o'clock) when Christ went out to the garden; for it was not only his meat and drink, but his rest and sleep, to do the will of him that sent him. When others were going to bed, he was going to prayer, going to suffer.

II. The captain of our salvation having taken the field, the enemy presently comes upon the spot, and attacks him (v. 3): Judas with his men comes thither, commissioned by the chief priests, especially those among them that were Pharisees, who were the most bitter enemies to Christ. This evangelist passes over Christ's agony, because the other three had fully related it, and presently introduces Judas and his company that came to seize him. Observe,

1. The persons employed in this action--a band of men and officers from the chief priests, with Judas. (1.) Here is a multitude engaged against Christ--a band of men, speira--cohors, a regiment, a Roman band, which some think was five hundred men, others a thousand. Christ's friends were few, his enemies many. Let us therefore not follow a multitude to do evil, nor fear a multitude designing evil to us, if God be for us. (2.) Here is a mixed multitude; the band of men were Gentiles, Roman soldiers, a detachment out of the guards that were posted in the tower of Antonia, to be a curb upon the city; the officers of the chief priests, hyperetas. Either their domestic servants, or the officers of their courts, were Jews; these had an enmity to each other, but were united against Christ, who came to reconcile both to God in one body. (3.) It is a commissioned multitude, not a popular tumult; no, they have received orders from the chief priests, upon whose suggestion to the governor that this Jesus was a dangerous man, it is likely they had a warrant from him too to take him up, for they feared the people. See what enemies Christ and his gospel have had, and are likely to have, numerous and potent, and therefore formidable: ecclesiastical and civil powers combined against them, Ps. ii. 1, 2. Christ said it would be so (Matt. x. 18), and found it so. (4.) All under the direction of Judas. He received this band of men; it is probable that he requested it, alleging that it was necessary to send a good force, being as ambitious of the honour of commanding in chief in this expedition as he was covetous of the wages of this unrighteousness. He thought himself wonderfully preferred from coming in the rear of the contemptible twelve to be placed at the head of these formidable hundreds; he never made such a figure before, and promised himself, perhaps, that this should not be the last time, but he should be rewarded with a captain's commission, or better, if he succeeded well in this enterprise.

2. The preparation they had made for an attack: They came with lanterns, and torches, and weapons. (1.) If Christ should abscond, though they had moonlight, they would have occasion for their lights; but they might have spared these; the second Adam was not driven, as the first was, to hide himself, either for fear or shame, among the trees of the garden. It was folly to light a candle to seek the Sun by. (2.) If he should resist, they would have occasion for their arms. The weapons of his warfare were spiritual, and at these weapons he had often beaten them, and put them to silence, and therefore they have now recourse to other weapons, swords and staves.

III. Our Lord Jesus gloriously repulsed the first onset of the enemy, v. 4-6, where observe,

1. How he received them, with all the mildness imaginable towards them, and all the calmness imaginable in himself.

(1.) He met them with a very soft and mild question (v. 4): Knowing all things that should come upon him, and therefore not at all surprised with this alarm, with a wonderful intrepidity and presence of mind, undisturbed and undaunted, he went forth to meet them, and, as if he had been unconcerned, softly asked, "Whom seek you? What is the matter? What means this bustle at this time of night?" See here, [1.] Christ's foresight of his sufferings; He knew all those things that should come upon him, for he had bound himself to suffer them. Unless we had strength, as Christ had, to bear the discovery, we should not covet to know what shall come upon us; it would but anticipate our pain; sufficient unto the day is the evil thereof: yet it will do us good to expect sufferings in general, so that when they come we may say, "It is but what we looked for, the cost we sat down and counted upon." [2.] Christ's forwardness to his sufferings; he did not run away from them, but went out to meet them, and reached forth his hand to take the bitter cup. When the people would have forced him to a crown, and offered to make him a king in Galilee, but he withdrew, and hid himself (ch. vi. 15); but, when they came to force him to a cross, he offered himself; for he came to this world to suffer and went to the other world to reign. This will not warrant us needlessly to expose ourselves to trouble, for we know not when our hour is come; but we are called to suffering when we have no way to avoid it but by sin; and, when it comes to this, let none of these things move us, for they cannot hurt us.

(2.) He met them with a very calm and mild answer when they told him whom they were in quest of, v. 5. They said, Jesus of Nazareth; and he said, I am he. [1.] It should seem, their eyes were held, that they could not know him. It is highly probable that many of the Roman band, at least the officers of the temple, had often seen him, if only to satisfy their curiosity; Judas, however, to be sure, knew him well enough, and yet none of them could pretend to say, Thou art the man we seek. Thus he showed them the folly of bringing lights to see for him, for he could make them not to know him when they saw him; and he has herein shown us how easily he can infatuate the counsels of his enemies, and make them lose themselves, when they are seeking mischief. [2.] In their enquiries for him they called him Jesus of Nazareth, which was the only title they knew him by, and probably he was so called in their warrant. It was a name of reproach given him, to darken the evidence of his being the Messiah. By this it appears that they knew him not, whence he was; for, if they had known him, surely they would not have persecuted him. [3.] He fairly answers them: I am he. He did not improve the advantage he had against them by their blindness, as Elisha did against the Syrians, telling them, This is not the way, neither is this the city; but improves it as an opportunity of showing his willingness to suffer. Though they called him Jesus of Nazareth, he answered to the name, for he despised the reproach; he might have said, I am not he, for he was Jesus of Bethlehem; but he would by no means allow equivocations. He has hereby taught us to own him, whatever it cost us; not to be ashamed of him or his words; but even in difficult times to confess Christ crucified, and manfully to fight under his banner. I am he, Ego eimi--I am he, is the glorious name of the blessed God (Exod. iii. 14), and the honour of that name is justly challenged by the blessed Jesus. [4.] Particular notice is taken, in a parenthesis, that Judas stood with them. He that used to stand with those that followed Christ now stood with those that fought against him. This describes an apostate; he is one that changes sides. He herds himself with those with whom his heart always was, and with whom he shall have his lot in the judgment-day. This is mentioned, First, To show the impudence of Judas. One would wonder where he got the confidence with which he now faced his Master, and was not ashamed, neither could he blush; Satan in his heart gave him a whore's forehead. Secondly, To show that Judas was particularly aimed at in the power which went along with that word, I am he, to foil the aggressors. It was an arrow levelled at the traitor's conscience, and pierced him to the quick; for Christ's coming and his voice will be more terrible to apostates and betrayers than to sinners of any other class.

2. See how he terrified them, and obliged them to retire (v. 6): They went backward, and, like men thunder-struck, fell to the ground. It should seem, they did not fall forward, as humbling themselves before him, and yielding to him, but backward, as standing it out to the utmost. Thus Christ was declared to be more than a man, even when he was trampled upon as a worm, and no man. This word, I am he, had revived his disciples, and raised them up (Matt. xiv. 27); but the same word strikes his enemies down. Hereby he showed plainly,

(1.) What he could have done with them. When he struck them down, he could have struck them dead; when he spoke them to the ground, he could have spoken them to hell, and have sent them, like Korah's company, the next way thither; but he would not do so, [1.] Because the hour of his suffering was come, and he would not put it by; he would only show that his life was not forced from him, but he laid it down of himself, as he had said. [2.] Because he would give an instance of his patience and forbearance with the worst of men, and his compassionate love to his very enemies. In striking them down, and no more, he gave them both a call to repent and space to repent; but their hearts were hardened, and all was in vain.

(2.) What he will do at last with all his implacable enemies, that will not repent to give him glory; they shall flee, they shall fall, before him. Now the scripture was accomplished (Ps. xxi. 12), Thou shalt make them turn their back, and Ps. xx. 8. And it will be accomplished more and more; with the breath of his mouth he will slay the wicked, 2 Thess. ii. 8; Rev. xix. 21. Quid judicaturus faciet, qui judicandus hoc facit?--What will he do when he shall come to judge, seeing he did this when he came to be judged?--Augustine.

IV. Having given his enemies a repulse, he gives his friends a protection, and that by his word too, v. 7-9, where we may observe,

1. How he continued to expose himself to their rage, v. 7. They did not lie long where they fell, but, by divine permission, got up again; it is only in the other world that God's judgments are everlasting. When they were down, one would have thought Christ should have made his escape; when they were up again, one would have thought they should have let fall their pursuit; but still we find, (1.) They are as eager as ever to seize him. It is in some confusion and disorder that they recover themselves; they cannot imagine what ailed them, that they could not keep their ground, but will impute it to any thing rather than Christ's power. Note, There are hearts so very hard in sin that nothing will work upon them to reduce and reclaim them. (2.) He is as willing as ever to be seized. When they were fallen before him, he did not insult over them, but seeing them at a loss, asked them the same question, Whom seek you? And they gave him the same answer, Jesus of Nazareth. In his repeating the question, he seems to come yet closer to their consciences: "Do you not know whom you seek? Are you not aware that you are in error, and will you meddle with your match? Have you not had enough of it, but will you try the other struggle? Did ever any harden his heart against God and prosper?" In their repeating the same answer, they showed an obstinacy in their wicked way; they still call him Jesus of Nazareth, with as much disdain as ever, and Judas is as unrelenting as any of them. Let us therefore fear lest, by a few bold steps at first in a sinful way, our hearts be hardened.

2. How he contrived to secure his disciples from their rage. He improved this advantage against them for the protection of his followers. When he shows his courage with reference to himself, I have told you that I am he, he shows his care for his disciples, Let these go their way. He speaks this as a command to them, rather than a contract with them; for they lay at his mercy, not he at theirs. He charges them therefore as one having authority: "Let these go their way; it is at your peril if you meddle with them" This aggravated the sin of the disciples in forsaking him, and particularly Peter's in denying him, that Christ had given them this pass, or warrant of protection, and yet they had not faith and courage enough to rely upon it, but betook themselves to such base and sorry shifts for their security. When Christ said, Let these go their way, he intended,

(1.) To manifest his affectionate concern for his disciples. When he exposed himself, he excused them, because they were not as yet fit to suffer; their faith was weak, and their spirits were low, and it would have been as much as their souls, and the lives of their souls, were worth, to bring them into sufferings now. New wine must not be put into old bottles. And, besides, they had other work to do; they must go their way, for they are to go into all the world, to preach the gospel. Destroy them not, for a blessing is in them. Now herein, [1.] Christ gives us a great encouragement to follow him; for, though he has allotted us sufferings, yet he considers our frame, will wisely time the cross, and proportion it to our strength, and will deliver the godly out of temptation, either from it, or through it. [2.] He gives us a good example of love to our brethren and concern for their welfare. We must not consult our own ease and safety only, but others, as well as our own, and in some cases more than our own. There is a generous and heroic love, which will enable us to lay down our lives for the brethren, 1 John iii. 16.

(2.) He intended to give a specimen of his undertaking as Mediator. When he offered himself to suffer and die, it was that we might escape. He was our antipsychos--a sufferer in our stead; when he said, Lo, I come, he said also, Let these go their way; like the ram offered instead of Isaac.

3. Now herein he confirmed the word which he had spoken a little before (ch. xvii. 12), Of those whom thou gavest me, I have lost none. Christ, by fulfilling that word in this particular, gave an assurance that it should be accomplished in the full extent of it, not only for those that were now with him, but for all that should believe on him through their word. Though Christ's keeping them was meant especially of the preservation of their souls from sin and apostasy, yet it is here applied to the preservation of their natural lives, and very fitly, for even the body was a part of Christ's charge and care; he is to raise it up at the last day, and therefore to preserve it as well as the spirit and soul, 1 Thess. v. 23; 2 Tim. iv. 17, 18. Christ will preserve the natural life for the service to which it is designed; it is given to him to be used for him, and he will not lose the service of it, but will be magnified in it, whether by life or death; it shall be held in life as long as any use is to be made of it. Christ's witnesses shall not die till they have given in their evidence. But this is not all; this preservation of the disciples was, in the tendency of it, a spiritual preservation. They were now so weak in faith and resolution that in all probability, if they had been called out to suffer at this time, they would have shamed themselves and their Master, and some of them, at least the weaker of them, would have been lost; and therefore, that he might lose none, he would not expose them. The safety and preservation of the saints are owing, not only to the divine grace in proportioning the strength to the trial, but to the divine providence in proportioning the trial to the strength.

V. Having provided for the safety of his disciples, he rebukes the rashness of one of them, and represses the violence of his followers, as he had repulsed the violence of his persecutors, v. 10, 11, where we have,

1. Peter's rashness. He had a sword; it is not likely that he wore one constantly as a gentleman, but they had two swords among them all (Luke xxii. 38), and Peter, being entrusted with one, drew it; for now, if ever, he thought it was his time to use it; and he smote one of the high priest's servants, who was probably one of the forwardest, and aiming, it is likely, to cleave him down the head, missed his blow, and only cut off his right ear. The servant's name, for the greater certainty of the narrative, is recorded; it was Malchus, or Malluch, Neh. x. 4.

(1.) We must here acknowledge Peter's good-will; he had an honest zeal for his Master, though now misguided. He had lately promised to venture his life for him, and would now make his words good. Probably it exasperated Peter to see Judas at the head of this gang; his baseness excited Peter's boldness, and I wonder that when he did draw his sword he did not aim at the traitor's head.

(2.) Yet we must acknowledge Peter's ill conduct; and, though his good intention did excuse, yet it would not justify him. [1.] He had no warrant from his Master for what he did. Christ's soldiers must wait the word of command, and not outrun it; before they expose themselves to sufferings, they must see to it, not only that their cause be good, but their call clear. [2.] He transgressed the duty of his place, and resisted the powers that were, which Christ had never countenanced, but forbidden (Matt. v. 39): that you resist not evil [3.] He opposed his Master's sufferings, and, notwithstanding the rebuke he had for it once, is ready to repeat, Master, spare thyself; suffering be far from thee; though Christ had told him that he must and would suffer, and that his hour was now come. Thus, while he seemed to fight for Christ, he fought against him. [4.] He broke the capitulation his Master had lately made with the enemy. When he said, Let these go their way, he not only indented for their safety, but in effect passed his word for their good behaviour, that they should go away peaceably; this Peter heard, and yet would not be bound by it. As we may be guilty of a sinful cowardice when we are called to appear, so we may be of a sinful forwardness when we are called to retire. [5.] He foolishly exposed himself and his fellow disciples to the fury of this enraged multitude. If he had cut off Malchus's head when he cut off his ear, we may suppose the soldiers would have fallen upon all the disciples, and have hewn them to pieces, and would have represented Christ as not better than Barabbas. Thus many have been guilty of self-destruction, in their zeal for self-preservation. [6.] Peter played the coward so soon after this (denying his Master) that we have reason to think he would not have done this but that he saw his Master cause them to fall on the ground, and then he could deal with them; but, when he saw him surrender himself notwithstanding, his courage failed him; whereas the true Christian hero will appear in the cause of Christ, not only when it is prevailing, but when it seems to be declining; will be on the right side, though it be not the rising side.

(3.) We must acknowledge God's over-ruling providence in directing the stroke (so that it should do no more execution, but only cut off his ear, which was rather marking him than maiming him), as also in giving Christ an opportunity to manifest his power and goodness in healing the hurt, Luke xxii. 51. Thus what was in danger of turning to Christ's reproach proved an occasion of that which redounded much to his honour, even among his adversaries.

2. The rebuke his Master gave him (v. 11): Put up thy sword into the sheath, or scabbard; it is a gentle reproof, because it was his zeal that carried him beyond the bounds of discretion. Christ did not aggravate the matter, only bade him do so no more. Many think their being in grief and distress will excuse them if they be hot and hasty with those about them; but Christ has here set us an example of meekness in sufferings. Peter must put up his sword, for it was the sword of the Spirit that was to be committed to him--weapons of warfare not carnal, yet mighty. When Christ with a word felled the aggressors, he showed Peter how he should be armed with a word, quick and powerful, and sharper than any two-edged sword, and with that, not long after this, he laid Ananias and Sapphira dead at his feet.

3. The reason for this rebuke: The cup which my Father has given me, shall I not drink it? Matthew relates another reason which Christ gave for this rebuke, but John preserves this, which he had omitted; in which Christ gives us, (1.) A full proof of his own submission to his Father's will. Of all that was amiss in what Peter did, he seems to resent nothing so much as that he would have hindered his sufferings now that his hour was come: "What, Peter, wilt thou step in between the cup and the lip? Get thee hence, Satan." If Christ be determined to suffer and die, it is presumption for Peter in word or deed to oppose it: Shall I not drink it? The manner of expression bespeaks a settled resolution, and that he would not entertain a thought to the contrary. He was willing to drink of this cup, though it was a bitter cup, an infusion of the wormwood and the gall, the cup of trembling, a bloody cup, the dregs of the cup of the Lord's wrath, Isa. li. 22. He drank it, that he might put into our hands the cup of salvation, the cup of consolation, the cup of blessing; and therefore he is willing to drink it, because his Father put it into his hand. If his Father will have it so, it is for the best, and be it so. (2.) A fair pattern to us of submission to God's will in every thing that concerns us. We must pledge Christ in the cup that he drank of (Matt. xx. 23), and must argue ourselves into a compliance. [1.] It is but a cup; a small matter comparatively, be it what it will. It is not a sea, a red sea, a dead sea, for it is not hell; it is light, and but for a moment. [2.] It is a cup that is given us; sufferings are gifts. [3.] It is given us by a Father, who has a Father's authority, and does us no wrong; a Father's affection, and means us no hurt.

VI. Having entirely reconciled himself to the dispensation, he calmly surrendered, and yielded himself a prisoner, not because he could not have made his escape, but because he would not. One would have thought the cure of Malchus's ear should have made them relent, but nothing would win upon them. Maledictus furor, quem nec majestast miraculi nec pietas beneficii confringere potuit--Accursed rage, which the grandeur of the miracle could not appease, nor the tenderness of the favour conciliate.--Anselm. Observe here,

1. How they seized him: They took Jesus. Only some few of them could lay hands on him, but it is charged upon them all, for they were all aiding and abetting. In treason there are not accessaries; all are principals. Now the scripture was fulfilled, Bulls have compassed me (Ps. xxii. 12), compassed me like bees, Ps. cxviii. 12. The breath of our nostrils is taken in their pit, Lam. iv. 20. They had so often been frustrated in their attempts to seize him that now, having got him into their hands, we may suppose they flew upon him with so much the more violence.

2. How they secured him: They bound him. This particular of his sufferings is taken notice of only by this evangelist, that, as soon as ever he was taken, he was bound, pinioned, handcuffed; tradition says, "They bound him with such cruelty that the blood started out at his fingers' ends; and, having bound his hands behind him, they clapped an iron chain about his neck, and with that dragged him along." See Gerhard. Harm. cap. 5.

(1.) This shows the spite of his persecutors. They bound him, [1.] That they might torment him, and put him in pain, as they bound Samson to afflict him. [2.] That they might disgrace him, and put him to shame; slaves were bound, so was Christ, though free-born. [3.] That they might prevent his escape, Judas having told them to hold him fast. See their folly, that they should think to fetter that power which had but just now proved itself omnipotent. [4.] They bound him as one already condemned, for they were resolved to prosecute him to the death, and that he should die as a fool dieth, that is, as a malefactor, with his hands bound, 2 Sam. iii. 33, 34. Christ had bound the consciences of his persecutors with the power of his word, which galled them; and, to be revenged on him, they laid these bonds on him.
Adam Clarke: Commentary on the Bible - 1831
18:1: Over the brook Cedron - Having finished the prayer related in the preceding chapter, our Lord went straight to the garden of Gethsemane, Mat 26:36, which was in the mount of Olives, eastward of Jerusalem. This mount was separated from the city by a very narrow valley, through the midst of which the brook Cedron ran: see 1 Maccabees 12:37; Joseph. War, b. v. c. 2, s. 3. xii. 2. Cedron is a very small rivulet, about six or seven feet broad, nor is it constantly supplied with water, being dry all the year, except during the rains. It is mentioned in the Old Testament: Sa2 15:23; Kg1 15:13; Kg2 23:4. And it appears the evangelist only mentions it here to call to remembrance what happened to David, when he was driven from Jerusalem by his son Absalom, and he and his followers obliged to pass the brook Cedron on foot: see Sa2 15:23. All this was a very expressive figure of what happened now to this second David, by the treachery of one of his own disciples. This brook had its name probably from קדר Kadar, he was black; it being the place into which the blood of the sacrifices, and other filth of the city, ran. It was rather, says Lightfoot, the sink, or the common sewer, of the city, than a brook. Some copyists, mistaking Κεδρων for Greek, have changed του into των, and thus have written των Κεδρων, of cedars, instead of του Κεδρων, the brook of Cedron: but this last is undoubtedly the genuine reading.
A garden - Gethsemane: see on Mat 26:36 (note).
The Jewish grandees had their gardens and pleasure grounds without the city even in the mount of Olives. This is still a common custom among the Asiatics.
St. John mentions nothing of the agony in the garden; probably because he found it so amply related by all the other evangelists. As that account should come in here, the reader is desired to consult the notes on Mat 26:36-47 (note). See also Mar 14:30-36 (note), and Luk 22:40-44 (note).
Albert Barnes: Notes on the Bible - 1834
18:1: The brook Cedron - This was a small stream that flowed to the east of Jerusalem, through the valley of Jehoshaphat, and divided the city from the Mount of Olives. It was also called Kidron and Kedron. In summer it is almost dry. The word used here by the evangelist - χειμάῤῥου cheimarrou - denotes properly a water-stream (from χεῖρμα cheimō n, shower or water, and ῥέω reō, ῥόος roos, to flow, flowing), and the idea is that of a stream that was swollen by rain or by the melting of the snow (Passow, Lexicon). This small rivulet runs along on the east of Jerusalem until it is joined by the water of the pool of Siloam, and the water that flows down on the west side of the city through the valley of Jehoshaphat, and then goes off in a southeast direction to the Dead Sea. (See the map of the environs of Jerusalem.) Over this brook David passed when he fled from Absalom, Sa2 15:23. It is often mentioned in the Old Testament, Kg1 15:13; Ch2 15:16; Ch2 30:14; Kg2 23:6, Kg2 23:12.
Where was a garden - On the west side of the Mount of Olives. This was called Gethsemane. See the notes at Mat 26:36. It is probable that this was the property of some wealthy man in Jerusalem - perhaps some friend of the Saviour. It was customary for the rich in great cities to have country-seats in the vicinity. This, it seems, was so accessible that Jesus was accustomed to visit it, and yet so retired as to be a suitable place for devotion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: spoken: Joh 13:31-35, Joh 14:1-17:26
he: Joh 14:31; Mat 26:36; Mar 14:32; Luk 22:39, Luk 22:40
the brook: Sa2 15:23; Kg1 15:13; Kg2 23:6, Kg2 23:12; Ch2 15:16, Ch2 30:14; Jer 31:40, Kidron
a garden: Joh 18:26; Gen 2:15, Gen 3:23
Geneva 1599
18:1 When (1) 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.
(1) Christ goes of his own accord into a garden, which his betrayer knew, to be taken, so that by his obedience he might take away the sin that entered into the world by one man's rebellion, and that in a garden.
John Gill
18:1 When Jesus had spoken these words,.... Referring either to his discourses in Jn 14:1, in which he acquaints his disciples with his approaching death; comforts them under the sorrowful apprehension of his departure from them; gives them many excellent promises for their relief, and very wholesome advice how to conduct themselves; lets them know what should befall them, and that things, however distressing for the present, would have a joyful issue: or else to his prayer in the preceding chapter, in which he had been very importunate with his Father, both for himself and his disciples; or to both of these, which is highly probable:
he went forth with his disciples over the brook Cedron; the same with "Kidron" in 2Kings 15:23; and elsewhere: it had its name, not from cedars, for not cedars but olives chiefly grew upon the mount, which was near it; and besides the name is not Greek, but Hebrew, though the Arabic version renders it, "the brook" , "of Cedar": it had its name either from the darkness of the valley in which it ran, being between high mountains, and having gardens in it, and set with trees; or from the blackness of the water through the soil that ran into it, being a kind of a common sewer, into which the Jews cast everything that was unclean and defiling; see 2Chron 29:16. Particularly there was a canal which led from the altar in the temple to it, by which the blood and soil of the sacrifices were carried into it (m). This brook was but about three feet over from bank to bank, and in the summer time was quite dry, and might be walked over dry shod; and is therefore by Josephus sometimes called the brook of Kidron (n), and sometimes the valley of Kidron (o): in this valley were corn fields; for hither the sanhedrim sent their messengers to reap the sheaf of the firstfruits, which always was to be brought from a place near to Jerusalem (p); and it is very likely that willows grew by the brook, from whence they might fetch their willow branches at the feast of tabernacles; for the Jews say (q), there is a place below Jerusalem called Motza, (in the Gemara it is said to be Klamia or Colonia,) whither they went down and gathered willow branches; it seems to be the valley of Kidron, which lay on the east of Jerusalem, between that and the Mount of Olives (r); it had fields and gardens adjoining to it; see 4Kings 23:4. So we read of a garden here, into which Christ immediately went, when he passed over this brook. The blood, the filth and soil of it, which so discoloured the water, as to give it the name of the Black Brook, used to be sold to the gardeners to dung their gardens with (s). It was an emblem of this world, and the darkness and filthiness of it, and of the exercises and troubles of the people of God in it, which lie in the way to the heavenly paradise and Mount of Zion, through which Christ himself went, drinking "of the brook in the way", Ps 110:7; and through which also all his disciples and followers enter into the kingdom of heaven: it may also be a figure of the dark valley of the shadow of death, through which Christ and all his members pass to the heavenly glory. And I see not why this black and unclean brook may not be a representation of the pollutions and defilements of sin; which being laid on Christ when he passed over it, made him so heavy and sore amazed in the human nature, as to desire the cup might pass from him. Once more let it be observed, that it was the brook David passed over when he fled from his son Absalom; in this David was a type of Christ, as in other things: Absalom represented the people of the Jews, who rejected the Messiah, and rebelled against him; Ahithophel, Judas, who betrayed him; and the people that went with David over it, the disciples of our Lord; only there was this difference; there was a father fleeing from a son, here a son going to meet his father's wrath; David and his people wept when they went over this brook, but so did not Christ and his disciples; the sorrowful scene to them both began afterwards in the garden. This black brook and dark valley, and it being very late at night when it was passed over, all add to that dark dispensation, that hour of darkness, which now came upon our Lord; yet he went forth over it of his own accord, willingly and cheerfully; not being forced or compelled by any; and his disciples with him, not to be partners of his sufferings, but to be witnesses of them, and to receive some knowledge and instruction from what they should see and hear:
where was a garden into which he entered; and his disciples: there were no orchards nor gardens within the city of Jerusalem, but rose gardens, which were from the times of the prophets (t); all others were without; and this was a very proper place for gardens, where so much dung was near at hand. Whether this garden belonged to one of Christ's friends, is not certain; but since he often resorted hither, no doubt it was with the leave, and by the consent of the proprietor of it. However, so it was, that as the first Adam's disobedience was committed in a garden, the second. Adam's obedience to death for sin, began here; and as the sentence of death, on account of sin, was passed in a garden, it began to be executed in one.
(m) Misn. Middot, c. 3. sect. 2. Meila, c. 3. sect. 3. & Bartenora in ib. Maimon. & Bartenora in Misn. Zebachim, c. 8. 7. & Temura, c. 7. sect. 6. (n) Antiqu. l. 8. c. 1. sect. 5. (o) Ib. l. 9. c. 7. sect. 3. & de Bello Jud. l. 5. c. 4. sect. 2. & c. 6. sect. 1. (p) Misna Menachot, c. 10. sect. 2, 3. (q) Misna Succa, c. 4. sect. 5. (r) Jerom de locis Hebraicis, fol. 92. C. (s) Misn. Yoma, c. 5. sect 6. Maimon. Meila, c. 2. sect. 11. (t) T. Bab. Bava Kama, fol. 82. 2. Abot. R. Nathan, c. 35. Maimon. Beth Habbechira, c. 7. sect. 14. Moses Kotsensis Mitzvot Torn praecept. Aff. 164.
John Wesley
18:1 A garden - Probably belonging to one of his friends. He might retire to this private place, not only for the advantage of secret devotion, but also that the people might not be alarmed at his apprehension, nor attempt, in the first sallies of their zeal, to rescue him in a tumultuous manner. Kedron was (as the name signifies) a dark shady valley, on the east side of Jerusalem, between the city and the mount of Olives, through which a little brook ran, which took its name from it. It was this brook, which David, a type of Christ, went over with the people, weeping in his flight from Absalom. Mt 26:30; Mk 14:26; Lk 22:39.
Robert Jamieson, A. R. Fausset and David Brown
18:1 BETRAYAL AND APPREHENSION OF JESUS. (Jn 18:1-13)
over the brook Kedron--a deep, dark ravine, to the northeast of Jerusalem, through which flowed this small storm brook or winter torrent, and which in summer is dried up.
where was a garden--at the foot of the Mount of Olives, "called Gethsemane; that is, olive press (Mt 26:30, Mt 26:36).
18:218:2: Գիտէ՛ր եւ Յուդա, որ զնայն մատնելոց էր՝ զտեղին, զի բազում անգամ ժողովեալ էր անդր Յիսուսի աշակերտօքն հանդերձ[1983]։ [1983] Ոմանք. Որ զնա մատնելոց։•
2. Յուդան էլ, որ նրան մատնելու էր, գիտէր այն տեղը, որովհետեւ Յիսուս ու իր աշակերտները շատ անգամ այնտեղ հաւաքուել էին:
2 Յուդա, որ զանիկա պիտի մատնէր, գիտէր այն տեղը, վասն զի Յիսուս շատ անգամ իր աշակերտներուն հետ հոն կը հաւաքուէին։
Գիտէր եւ Յուդա որ զնայն մատնելոց էր` զտեղին, զի բազում անգամ ժողովեալ էր անդր Յիսուսի աշակերտօքն հանդերձ:

18:2: Գիտէ՛ր եւ Յուդա, որ զնայն մատնելոց էր՝ զտեղին, զի բազում անգամ ժողովեալ էր անդր Յիսուսի աշակերտօքն հանդերձ[1983]։
[1983] Ոմանք. Որ զնա մատնելոց։•
2. Յուդան էլ, որ նրան մատնելու էր, գիտէր այն տեղը, որովհետեւ Յիսուս ու իր աշակերտները շատ անգամ այնտեղ հաւաքուել էին:
2 Յուդա, որ զանիկա պիտի մատնէր, գիտէր այն տեղը, վասն զի Յիսուս շատ անգամ իր աշակերտներուն հետ հոն կը հաւաքուէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:22: Знал же это место и Иуда, предатель Его, потому что Иисус часто собирался там с учениками Своими.
18:2  ᾔδει δὲ καὶ ἰούδας ὁ παραδιδοὺς αὐτὸν τὸν τόπον, ὅτι πολλάκις συνήχθη ἰησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ.
18:2. ᾔδει (It-had-come-to-have-seen) δὲ (moreover,"καὶ (and) Ἰούδας (an-Ioudas) ὁ (the-one) παραδιδοὺς (giving-beside) αὐτὸν (to-it,"τὸν (to-the-one) τόπον, (to-an-occassion,"ὅτι (to-which-a-one) πολλάκις (much-oft) συνήχθη (it-was-led-under,"Ἰησοῦς (an-Iesous,"ἐκεῖ (thither) μετὰ (with) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ. (of-it)
18:2. sciebat autem et Iudas qui tradebat eum ipsum locum quia frequenter Iesus convenerat illuc cum discipulis suisAnd Judas also, who betrayed him, knew the place: because Jesus had often resorted thither together with his disciples.
2. Now Judas also, which betrayed him, knew the place: for Jesus oft-times resorted thither with his disciples.
And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples:

2: Знал же это место и Иуда, предатель Его, потому что Иисус часто собирался там с учениками Своими.
18:2  ᾔδει δὲ καὶ ἰούδας ὁ παραδιδοὺς αὐτὸν τὸν τόπον, ὅτι πολλάκις συνήχθη ἰησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ.
18:2. sciebat autem et Iudas qui tradebat eum ipsum locum quia frequenter Iesus convenerat illuc cum discipulis suis
And Judas also, who betrayed him, knew the place: because Jesus had often resorted thither together with his disciples.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Евангелист отмечает, что этот сад как место, где Христос обычно останавливался раньше, при посещениях Иерусалима, был хорошо известен Иуде. Таким образом Господь явно не хочет принять никаких мер к ограждению от возможного нападения на Него врагов, руководимых Иудой: Он сознательно и добровольно дает Себя захватить врагам.
Adam Clarke: Commentary on the Bible - 1831
18:2: Judas - knew the place - As many had come from different quarters to celebrate the passover at Jerusalem, it could not be an easy matter to find lodging in the city: Jesus therefore chose to pass the night in the garden with his disciples which, from this verse, and from Luk 22:39, we find was his frequent custom, though he often lodged in Bethany. But, as he had supped in the city this evening, Judas took it for granted that he had not gone to Bethany, and therefore was to be met with in the garden; and, having given this information to the priests, they gave him some soldiers and others that he might be the better enabled to seize and bring him away.
Albert Barnes: Notes on the Bible - 1834
18:2: Jesus ofttimes resorted thither - For what purpose he went there is not declared, but it is probable that it was for retirement and prayer. He had no home in the city, and he sought this place, away from the bustle and confusion of the capital, for private communion with God. Every Christian should have some place - be it a grove, a room, or a garden - where he may be alone and offer his devotions to God. We are not told much of the private habits of Jesus, but we are permitted to know so much of him as to be assured that he was accustomed to seek for a place of retirement, and during the great feasts of the Jews the Mount of Olives was the place which he chose, Luk 21:37; Mat 21:17; Joh 8:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: for: Mar 11:11, Mar 11:12; Luk 21:37, Luk 22:39
John Gill
18:2 And Judas also which betrayed him, knew the place,.... This character is given of Judas, to distinguish him from another disciple of the same name; and though as yet he had not betrayed him, yet it was determined he should, and Christ knew it, and he was now about to do it: and it is observed, that Judas was as well acquainted with the place of Christ's resort, and knew the garden he frequently retired to, as the rest of the disciples; to show that Christ did not go there to hide and secure himself from him, but to meet him, and that he might have an opportunity of finding him with the greater case:
for Jesus often times resorted thither with his disciples; when at Jerusalem at any of the feasts, and at this festival; partly for refreshment and rest after he had been preaching in the temple, and partly for prayer, and also for private conversation with his disciples.
John Wesley
18:2 Mk 14:43; Lk 22:47.
Robert Jamieson, A. R. Fausset and David Brown
18:2 Judas . . . knew the place, for Jesus ofttimes--see Jn 8:1; Lk 21:37.
resorted thither with his disciples--The baseness of this abuse of knowledge in Judas, derived from admission to the closest privacies of his Master, is most touchingly conveyed here, though nothing beyond bare narrative is expressed. Jesus, however, knowing that in this spot Judas would expect to find Him, instead of avoiding it, hies Him thither, as a Lamb to the slaughter. "No man taketh My life from Me, but I lay it down of Myself" (Jn 10:18). Besides, the scene which was to fill up the little breathing-time, the awful interval, between the Supper and the Apprehension--like the "silence in heaven for about the space of half an hour" between the breaking of the Apocalyptic Seals and the peal of the Trumpets of war (Rev_ 8:1) --the AGONY--would have been too terrible for the upper room; nor would He cloud the delightful associations of the last Passover and the first Supper by pouring out the anguish of His soul there. The garden, however, with its amplitude, its shady olives, its endeared associations, would be congenial to His heart. Here He had room enough to retire--first, from eight of them, and then from the more favored three; and here, when that mysterious scene was over, the stillness would only be broken by the tread of the traitor.
18:318:3: Եւ Յուդայի առեալ ընդ իւր զգունդն, եւ ՚ի քահանայապետի՛ցն եւ ՚ի փարիսեցւոց սպասաւորս, գա՛յ անդր ջահիւք եւ լապտերօք եւ զինուք։
3. Եւ Յուդան իր հետ վերցնելով գունդը եւ պահակներ՝ ուղարկուած քահանայապետներից ու փարիսեցիներից, այնտեղ եկաւ ջահերով, լապտերներով ու զէնքերով:
3 Յուդա զինուորներու գունդ մը ու քահանայապետներէն եւ փարիսեցիներէն սպասաւորներ իրեն հետ առնելով՝ այն տեղը գնաց ջահերով ու լապտերներով ու զէնքերով։
Եւ Յուդայի առեալ ընդ իւր զգունդն, եւ ի քահանայապետիցն եւ ի փարիսեցւոց սպասաւորս, գայ անդր ջահիւք եւ լապտերօք եւ զինուք:

18:3: Եւ Յուդայի առեալ ընդ իւր զգունդն, եւ ՚ի քահանայապետի՛ցն եւ ՚ի փարիսեցւոց սպասաւորս, գա՛յ անդր ջահիւք եւ լապտերօք եւ զինուք։
3. Եւ Յուդան իր հետ վերցնելով գունդը եւ պահակներ՝ ուղարկուած քահանայապետներից ու փարիսեցիներից, այնտեղ եկաւ ջահերով, լապտերներով ու զէնքերով:
3 Յուդա զինուորներու գունդ մը ու քահանայապետներէն եւ փարիսեցիներէն սպասաւորներ իրեն հետ առնելով՝ այն տեղը գնաց ջահերով ու լապտերներով ու զէնքերով։
zohrab-1805▾ eastern-1994▾ western am▾
18:33: Итак Иуда, взяв отряд [воинов] и служителей от первосвященников и фарисеев, приходит туда с фонарями и светильниками и оружием.
18:3  ὁ οὗν ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων.
18:3. ὁ (The-one) οὖν (accordingly) Ἰούδας (an-Ioudas) λαβὼν (having-had-taken) τὴν (to-the-one) σπεῖραν (to-whorled) καὶ (and) ἐκ (out) τῶν (of-the-ones) ἀρχιερέων (of-first-sacreders-of) καὶ (and) [ἐκ] "[out]"τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) ὑπηρέτας (to-under-rowers) ἔρχεται ( it-cometh ) ἐκεῖ (thither) μετὰ (with) φανῶν (of-manifests) καὶ (and) λαμπάδων (of-lamps) καὶ (and) ὅπλων. (of-implements)
18:3. Iudas ergo cum accepisset cohortem et a pontificibus et Pharisaeis ministros venit illuc cum lanternis et facibus et armisJudas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.
3. Judas then, having received the band , and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.
Judas then, having received a band [of men] and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons:

3: Итак Иуда, взяв отряд [воинов] и служителей от первосвященников и фарисеев, приходит туда с фонарями и светильниками и оружием.
18:3  ὁ οὗν ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων.
18:3. Iudas ergo cum accepisset cohortem et a pontificibus et Pharisaeis ministros venit illuc cum lanternis et facibus et armis
Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Члены Синедриона, очевидно, успели убедить Пилата в особой опасности, какую представляло движение, поднятое Христом, и прокуратор (см. прим. к Ев. Мф. 22:2) дал им отряд (speira) солдат (часть когорты), к которому присоединились служители Синедриона. Хотя было светло от луны, которая сияла тогда в полном виде, однако солдаты взяли с собою светильники для того, чтобы высмотреть весь сад, все уголки его.
Adam Clarke: Commentary on the Bible - 1831
18:3: A band - Την σπειραν, The band or troop. Some think that the spira was the same as the Roman cohort, and was the tenth part of a legion, which consisted sometimes of 4200, and sometimes of 5000 foot. But Raphelius, on Mat 27:27, has clearly proved, from Polybius, that the spira was no more than a tenth of the fourth part of a legion. And as the number of the legion was uncertain, and their divisions not at all equal, no person can tell how many the band or spira contained. See many curious particulars in Raphelius on this point, vol. i. p. 351, edit. 1747. This band was probably those Roman soldiers given by the governor for the defense of the temple; and the officers were those who belonged to the Sanhedrin.
With lanterns and torches - With these they had intended to search the corners and caverns, provided Christ had hidden himself; for they could not have needed them for any other purpose, it being now the fourteenth day of the moon's age, in the month Nisan, and consequently she appeared full and bright. The weapons mentioned here were probably no other than clubs, staves, and instruments of that kind, as we may gather from Mat 26:55; Mar 14:48; Luk 22:52. The swords mentioned by the other evangelists were probably those of the Roman soldiers; the clubs and staves belonged to the chief priest's officers.
Albert Barnes: Notes on the Bible - 1834
18:3: A band - See the notes at Mat 26:47; Mat 27:27. John passes over the agony of Jesus in the garden, probably because it was so fully described by the other evangelists.
Lanterns ... - This was the time of the full moon, but it might have been cloudy, and their taking lights with them shows their determination to find him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Judas: Joh 13:2, Joh 13:27-30; Mat 26:47, Mat 26:55; Mar 14:43, Mar 14:44, Mar 14:48; Luk 22:47-53; Act 1:16
a band: Joh 18:12 *Gr: Psa 3:1, Psa 3:2, Psa 22:12
Geneva 1599
18:3 (2) Judas then, having received a band [of men] and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
(2) Christ who was innocent was taken as a wicked person, that we who are wicked might be let go as innocent.
John Gill
18:3 Judas then having received a band of men,.... From the captain of this band, who in Jn 18:12; is called a "Chiliarch", that is, a commander of a thousand men, one might conclude there were so many in this band; but it seems, that such an officer might have two bands under his command; and if this was, the case, there were at least five hundred men in this company; a large number indeed, to take an unarmed person; and yet, as if this was not sufficient, it is added,
and officers from the chief priests and Pharisees; servants that belong to each of these, and who seem to be a considerable number also; for these are said to be "a great multitude"; Mt 26:47; nay, not only so, but the chief priests, captains of the temple, and elders of the people, were themselves among them, Lk 22:52; to see that the men did their work, and did not return without him; as these officers, when sent by them once before, did:
cometh thither with lanterns, and torches, and weapons: which is no other than the Greek word here used for a lantern, the Jews tell us (u), was an earthen vessel, in which a candle was put and covered, that the wind might not put it out, and it had holes in the sides of it, through which light was let out; their or "lamp", here rendered "torch", they say (w), was also an earthen vessel in the form of a reed, at the top of which was a proper receptacle, in which they burnt old rags dipped in oil: now though it was full moon, being the time of the passover, they brought these along with them to discover him by the light of, and find him out with them, if he should hide himself among the trees, or in any of the more shady places in the garden; and they took warlike instruments, as swords, spears, and staves, as if they had a thief or a murderer to apprehend, or a little army of men to encounter with; whereas there were only Christ, and his eleven disciples; and these in no condition, nor had any design, to defend themselves in an hostile manner.
(u) Maimon. & Bartenora in Misn. Celim, c. 2. sect. 4. (w) Ib. in sect. 8.
John Wesley
18:3 A troop of soldiers - A cohort of Roman foot.
Robert Jamieson, A. R. Fausset and David Brown
18:3 Judas then--"He that was called Judas, one of the Twelve," says Luke (Lk 22:47), in language which brands him with peculiar infamy, as in the sacred circle while in no sense of it.
a band of men--"the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order" [WEBSTER and WILKINSON].
officers from the chief priests and Pharisees--captains of the temple and armed Levites.
lanterns and torches--It was full moon, but in case He should have secreted Himself somewhere in the dark ravine, they bring the means of exploring its hiding-places--little knowing whom they had to do with. "Now he that betrayed Him had given them a sign, saying, Whomsoever I shall kiss, that same is He, hold Him fast" (Mt 26:48). The cold-bloodedness of this speech was only exceeded by the deed itself. "And Judas went before them [Lk 22:47], and forthwith he came to Jesus, and said, Hail, Master, and kissed Him" (Mt 26:49; compare Ex 4:27; Ex 18:7; Lk 7:45). The impudence of this atrocious deed shows how thoroughly he had by this time mastered all his scruples. If the dialogue between our Lord and His captors was before this, as some interpreters think it was, the kiss of Judas was purely gratuitous, and probably to make good his right to the money; our Lord having presented Himself unexpectedly before them, and rendered it unnecessary for any one to point Him out. But a comparison of the narratives seems to show that our Lord's "coming forth" to the band was subsequent to the interview of Judas. "And Jesus said unto him, Friend"--not the endearing term "friend" (in Jn 15:15), but "companion," a word used on occasions of remonstrance or rebuke (as in Mt 20:13; Mt 22:12) --"Wherefore art thou come?" (Mt 26:50). "Betrayest thou the Son of man with a kiss"--imprinting upon the foulest act the mark of tenderest affection? What wounded feeling does this express! Of this Jesus showed Himself on various occasions keenly susceptible--as all generous and beautiful natures do.
18:418:4: Իսկ Յիսուս իբրեւ ետես զայն ամենայն եկեալ ՚ի վերայ նորա, ե՛լ եւ ասէ՛ ցնոսա. Զո՞ խնդրէք։
4. Իսկ Յիսուս իր վրայ եկող այս ամէնը տեսնելով՝ դուրս ելաւ ու նրանց ասաց. «Ո՞ւմ էք փնտռում»:
4 Յիսուս իրեն պատահելիք բոլոր բաները գիտնալով՝ ելաւ ու ըսաւ անոնց. «Ո՞վ կը փնտռէք»։
Իսկ Յիսուս իբրեւ ետես զայն ամենայն եկեալ ի վերայ նորա, ել եւ ասէ ցնոսա. Զո՞ խնդրէք:

18:4: Իսկ Յիսուս իբրեւ ետես զայն ամենայն եկեալ ՚ի վերայ նորա, ե՛լ եւ ասէ՛ ցնոսա. Զո՞ խնդրէք։
4. Իսկ Յիսուս իր վրայ եկող այս ամէնը տեսնելով՝ դուրս ելաւ ու նրանց ասաց. «Ո՞ւմ էք փնտռում»:
4 Յիսուս իրեն պատահելիք բոլոր բաները գիտնալով՝ ելաւ ու ըսաւ անոնց. «Ո՞վ կը փնտռէք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:44: Иисус же, зная все, что с Ним будет, вышел и сказал им: кого ищете?
18:4  ἰησοῦς οὗν εἰδὼς πάντα τὰ ἐρχόμενα ἐπ᾽ αὐτὸν ἐξῆλθεν καὶ λέγει αὐτοῖς, τίνα ζητεῖτε;
18:4. Ἰησοῦς (An-Iesous) οὖν (accordingly) εἰδὼς (having-had-come-to-see) πάντα ( to-all ) τὰ (to-the-ones) ἐρχόμενα ( to-coming ) ἐπ' (upon) αὐτὸν (to-it) ἐξῆλθεν, (it-had-came-out,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τίνα (To-what-one) ζητεῖτε; (ye-seek-unto?"
18:4. Iesus itaque sciens omnia quae ventura erant super eum processit et dicit eis quem quaeritisJesus therefore, knowing all things that should come upon him, went forth and said to them: Whom seek ye?
4. Jesus therefore, knowing all the things that were coming upon him, went forth, and saith unto them, Whom seek ye?
Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye:

4: Иисус же, зная все, что с Ним будет, вышел и сказал им: кого ищете?
18:4  ἰησοῦς οὗν εἰδὼς πάντα τὰ ἐρχόμενα ἐπ᾽ αὐτὸν ἐξῆλθεν καὶ λέγει αὐτοῖς, τίνα ζητεῖτε;
18:4. Iesus itaque sciens omnia quae ventura erant super eum processit et dicit eis quem quaeritis
Jesus therefore, knowing all things that should come upon him, went forth and said to them: Whom seek ye?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Христос не ожидает, когда его найдут, а Сам выходит солдатам навстречу из того несколько уединенного места, где Он совершал Свою молитву (ср. Лк. 22:41). Спокойствие, какое обнаружил при этом Христос, евангелист объясняет тем, что Господь знал наперед все, что с Ним будет.
Adam Clarke: Commentary on the Bible - 1831
18:4: Jesus knowing all things, etc. - He had gone through all his preaching, working of miracles, and passion, and had nothing to do now but to offer up himself on the cross; he therefore went forth to meet them, to deliver himself up to death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: knowing: Joh 10:17, Joh 10:18, Joh 13:1, Joh 19:28; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19, Mat 26:2, Mat 26:21, Mat 26:31; Mar 10:33, Mar 10:34; Luk 18:31-33, Luk 24:6, Luk 24:7, Luk 24:44; Act 2:28, Act 4:24-28, Act 20:22-23
Whom: Kg1 18:10, Kg1 18:14-18; Neh 6:11; Psa 3:6, Psa 27:3; Pro 28:1; Pe1 4:1
Geneva 1599
18:4 (3) Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
(3) Christ's person (but not his power) was bound by his adversaries, but only when and how he desired.
John Gill
18:4 Jesus therefore knowing all things,.... As being the omniscient God, so his knowledge reaches to all persons and things, without any limitation, and restriction; though here it has a regard to all the things,
that should come upon him; even all the sufferings he should endure, which were all determined by God; agreed to by him, in the covenant of grace; predicted in the Old Testament, and foretold by himself: he knew all the circumstances that would attend his sufferings, as that he should be betrayed by Judas; be forsaken by the rest of his disciples; that the Jews would give him gall and vinegar in his thirst; and the soldiers part his garments among them: he knew the time of his sufferings; and that it was now at hand; and that Judas and his company were not far off: and therefore, went forth out of the garden, or at least from that part of it where he was, and his disciples with him: this was done to show his willingness to suffer; he
went forth of his own accord; he did not hide himself in the garden, as the first Adam did: he did not stay till those that sought his life came up to him: he went forth, not to make his escape from them, but to meet them, and make himself known unto them;
and said unto them; whom seek ye? this question was put, not out of ignorance; for he knew full well who they were seeking after: nor with a design to deceive them, and make his escape; but to show that he was not afraid of them, and that they could not have known him, nor have taken him, had he not made himself known; and offered himself to them; and which makes it appear, that he was willingly apprehended by them, and voluntarily suffered.
Robert Jamieson, A. R. Fausset and David Brown
18:4 Jesus . . . knowing all things that should come--were coming.
upon him, went forth--from the shade of the trees, probably, into open view, indicating His sublime preparedness to meet His captors.
Whom seek ye?--partly to prevent a rush of the soldiery upon the disciples [BENGEL]; and see Mk 14:51-52, as showing a tendency to this: but still more as part of that courage and majesty which so overawed them. He would not wait to be taken.
18:518:5: Պատասխանի ետուն նմա. ԶՅիսուս Նազովրեցի։ Ասէ ցնոսա Յիսուս. Ե՛ս եմ։ Կա՛յր ընդ նոսա եւ Յո՛ւդա՝ որ մատնէրն զնա[1984]։ [1984] Յօրինակին. Գայր ընդ նոսա եւ Յուդա՝ որ։
5. Նրան պատասխանեցին՝ Յիսուս Նազովրեցուն: Յիսուս նրանց ասաց՝ ես եմ: Նրանց հետ էր եւ Յուդան, որ մատնում էր նրան:
5 Պատասխան տուին անոր. «Նազովրեցի Յիսուսը»։ Ըսաւ անոնց Յիսուս. «Ե՜ս եմ»։ Յուդան ալ, որ զանիկա պիտի մատնէր, անոնց հետ կայներ էր։
Պատասխանի ետուն նմա. ԶՅիսուս Նազովրեցի: Ասէ ցնոսա Յիսուս. Ես եմ: Կայր ընդ նոսա եւ Յուդա որ մատնէրն զնա:

18:5: Պատասխանի ետուն նմա. ԶՅիսուս Նազովրեցի։ Ասէ ցնոսա Յիսուս. Ե՛ս եմ։ Կա՛յր ընդ նոսա եւ Յո՛ւդա՝ որ մատնէրն զնա[1984]։
[1984] Յօրինակին. Գայր ընդ նոսա եւ Յուդա՝ որ։
5. Նրան պատասխանեցին՝ Յիսուս Նազովրեցուն: Յիսուս նրանց ասաց՝ ես եմ: Նրանց հետ էր եւ Յուդան, որ մատնում էր նրան:
5 Պատասխան տուին անոր. «Նազովրեցի Յիսուսը»։ Ըսաւ անոնց Յիսուս. «Ե՜ս եմ»։ Յուդան ալ, որ զանիկա պիտի մատնէր, անոնց հետ կայներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: Ему отвечали: Иисуса Назорея. Иисус говорит им: это Я. Стоял же с ними и Иуда, предатель Его.
18:5  ἀπεκρίθησαν αὐτῶ, ἰησοῦν τὸν ναζωραῖον. λέγει αὐτοῖς, ἐγώ εἰμι. εἱστήκει δὲ καὶ ἰούδας ὁ παραδιδοὺς αὐτὸν μετ᾽ αὐτῶν.
18:5. ἀπεκρίθησαν (They-were-separated-off) αὐτῷ (unto-it,"Ἰησοῦν (To-an-Iesous) τὸν (to-the-one) Ναζωραῖον. (to-Nazora-belonged) λέγει (It-fortheth) αὐτοῖς (unto-them,"Ἐγώ (I) εἰμι. (I-be) ἱστήκει (It-had-come-to-have-stood) δὲ (moreover,"καὶ (and) Ἰούδας (an-Ioudas) ὁ (the-one) παραδιδοὺς (giving-beside) αὐτὸν (to-it,"μετ' (with) αὐτῶν. (of-them)
18:5. responderunt ei Iesum Nazarenum dicit eis Iesus ego sum stabat autem et Iudas qui tradebat eum cum ipsisThey answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them.
5. They answered him, Jesus of Nazareth. Jesus saith unto them, I am . And Judas also, which betrayed him, was standing with them.
They answered him, Jesus of Nazareth. Jesus saith unto them, I am [he]. And Judas also, which betrayed him, stood with them:

5: Ему отвечали: Иисуса Назорея. Иисус говорит им: это Я. Стоял же с ними и Иуда, предатель Его.
18:5  ἀπεκρίθησαν αὐτῶ, ἰησοῦν τὸν ναζωραῖον. λέγει αὐτοῖς, ἐγώ εἰμι. εἱστήκει δὲ καὶ ἰούδας ὁ παραδιδοὺς αὐτὸν μετ᾽ αὐτῶν.
18:5. responderunt ei Iesum Nazarenum dicit eis Iesus ego sum stabat autem et Iudas qui tradebat eum cum ipsis
They answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them.
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Adam Clarke: Commentary on the Bible - 1831
18:5: Jesus of Nazareth - They did not say this till after Judas kissed Christ, which was the sign which he had agreed with the soldiers, etc., to give them, that they might know whom they were to seize: see Mat 26:48. Though some harmonists place the kiss after what is spoken in the ninth verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: Jesus: Joh 1:46, Joh 19:19; Mat 2:23, Mat 21:11
stood: Isa 3:9; Jer 8:12
John Gill
18:5 They answered him, Jesus of Nazareth,.... Their answer is not, "thee"; for they knew him not, their eyes were holden, or struck with dimness, or blindness, as the men of Sodom were; or they that answered might be such, who never personally knew him: nor do they say "Christ", for they rejected and denied him as the Messiah; nor do they call him that deceiver, or seditious person, as they sometimes did, being willing to cover their malicious views and intentions; but Jesus of Nazareth, a name by which he was commonly known, being taken from his education and conversation in that place; though this was sometimes given him in a contemptuous way:
Jesus saith unto them, I am he; or "I am", respecting his name Jehovah, averring himself to be the Christ, and owning himself under the name they were pleased to call him by; which shows how willing he was to be taken by them, and may teach us not to be ashamed of him, or of any nickname we may bear for his sake:
and Judas also which betrayed him stood with them; this circumstance is recorded to show, that Judas at first did not know him any more than the rest; so that he might easily have passed them if he had pleased; and that Judas did not stand with them as an idle spectator; he came with them to betray him, and was looking out for him; though when he spake he knew him not: it also expresses the different company Judas was in; a little while ago, he was at supper with Christ, and the other disciples, and now he is at the head of a band of soldiers, and others, to betray him; and also his continuance in his iniquity and wicked resolutions and agreement; as yet he had no remorse of conscience, or sense of his sin: and it seems to be mentioned also with this view, to inform us, that he fell to the ground with the rest; which is related in Jn 18:6. The Jew (x) asserts, that there is a disagreement between the Evangelist John and the rest of the evangelists in this account: he observes, that when Judas came with his armed men to take Jesus, Jesus went out to meet them, and asked them, saying, whom Seek ye? they say Jesus of Nazareth; to whom he replies, I am he; and then Judas, that betrayed him, stood with them: but Matthew, in his Gospel, Mt 26:47, and Mark, Mk 14:43; and Luke, Lk 22:47; relate, that Judas gave a sign to the soldiers, when they came to take Jesus, saying, him whom I shall kiss, lay hold on, and they did so. But here is no contradiction, John does not deny that Judas gave a sign to the soldiers; though he omits it, it being so particularly observed by the other evangelists, and only relates what is not taken notice of by them, and which no ways contradicts what they have asserted: the force of the objection seems to lie here; that, according to the other evangelists, Judas, as soon as he came into the garden, made up to Christ, and gave the signal by which he might be known, whereas he is here said to stand with the soldiers and officers; and that seeing such a signal was given, he must be, and was known by it, whereas he is here represented as if he was not known by them until he had made himself known to them; and that as soon as Judas had given the sign, they immediately seized him, whereas, according to this account, they did not, until some words had passed between Christ and them, and they first fell to the ground. In answer to which it may be said, that admitting that Judas did make up to Christ as soon as he entered the garden, and gave the signal to the soldiers, he might upon that immediately retire, and place himself among the multitude; either to give further directions and instructions to them, or that they might defend him from Jesus, should there be any occasion for it: and though it should be allowed that the signal was given by Judas before this, it might not be discerned by the soldiers, either not being near enough to observe it; or, as some think, being stricken with blindness, for a time, as the Sodomites were; or even supposing it was seen, and they knew by it which was Jesus, it is still a fuller proof of the courage and intrepidity of Christ to go forth, and present himself to them, and put the questions he did, and confirm unto them the truth of it, that he was Jesus whom they sought: to which may be added, that it does not appear that Christ was immediately seized by the soldiers, upon the signal given them by Judas, without some intervening words and actions; for though the signal and the seizure lie very near together in the accounts of Matthew and Mark; yet Luke relates many things between them, as the question of the disciples, whether they should smite with the sword; Peter's cutting off the ear of the high priest's servant; Christ's rebuking him, and touching the servant's ear, and healing it; and some discourse which passed between him, and the chief priests, captains, and elders. All which agree with the account the Evangelist John here gives.
(x) R. Isaac Chizzuk Emuna, par. 2. c. 56. p. 445, 446.
Robert Jamieson, A. R. Fausset and David Brown
18:5 They answered . . . Jesus of Nazareth--just the sort of blunt, straight forward reply one expects from military men, simply acting on their instructions.
I am He--(See on Jn 6:20).
Judas . . . stood with them--No more is recorded here of his part of the scene, but we have found the gap painfully supplied by all the other Evangelists.
18:618:6: Իբրեւ ասաց՝ թէ ե՛ս եմ, յե՛տս յե՛տս չոգան՝ եւ զարկան զգետնի։
6. Երբ Յիսուս ասաց՝ ես եմ, յետ-յետ գնացին եւ գետին ընկան:
6 Երբ ըսաւ թէ «Ես եմ», ետ ետ գացին ու գետինը ինկան։
Իբրեւ ասաց թէ` Ես եմ, յետս յետս չոգան եւ զարկան զգետնի:

18:6: Իբրեւ ասաց՝ թէ ե՛ս եմ, յե՛տս յե՛տս չոգան՝ եւ զարկան զգետնի։
6. Երբ Յիսուս ասաց՝ ես եմ, յետ-յետ գնացին եւ գետին ընկան:
6 Երբ ըսաւ թէ «Ես եմ», ետ ետ գացին ու գետինը ինկան։
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18:66: И когда сказал им: это Я, они отступили назад и пали на землю.
18:6  ὡς οὗν εἶπεν αὐτοῖς, ἐγώ εἰμι, ἀπῆλθον εἰς τὰ ὀπίσω καὶ ἔπεσαν χαμαί.
18:6. ὡς (As) οὖν (accordingly) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἐγώ (I) εἰμι, (I-be,"ἀπῆλθαν (they-came-off) εἰς (into) τὰ (to-the-ones) ὀπίσω (aback-unto-which) καὶ (and) ἔπεσαν (they-fell) χαμαί. (unto-ground)
18:6. ut ergo dixit eis ego sum abierunt retrorsum et ceciderunt in terramAs soon therefore as he had said to them: I am he; they went backward and fell to the ground.
6. When therefore he said unto them, I am , they went backward, and fell to the ground.
As soon then as he had said unto them, I am [he], they went backward, and fell to the ground:

6: И когда сказал им: это Я, они отступили назад и пали на землю.
18:6  ὡς οὗν εἶπεν αὐτοῖς, ἐγώ εἰμι, ἀπῆλθον εἰς τὰ ὀπίσω καὶ ἔπεσαν χαμαί.
18:6. ut ergo dixit eis ego sum abierunt retrorsum et ceciderunt in terram
As soon therefore as he had said to them: I am he; they went backward and fell to the ground.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: 7: 8: 9: Когда находившиеся по близости к Христу солдаты и служители Синедриона услыхали из Его собственных уст, что перед ними стоит Иисус Назорей, то они испугались, отпрянули назад и повалились на землю. Вероятно, более всего испугались и произвели род паники служители - Иудеи, которым, конечно, припомнились рассказы о чудесах Христа и которые могли опасаться, что Христос поступит с ними, как некогда пророк Илия поступил с воинами, пришедшими схватить его (4Цар. 1:10). Иоанн отмечает при этом, что Христос требует, чтобы воины не трогали Его учеников: так исполнилось слово Его, высказанное в первосвященнической молитве (17:12; ср. 6:39). Причина, по какой Христос не хотел, чтобы с Ним вместе взяли и учеников, была конечно та, что они должны были продолжать Его дело после Него, - да они еще и не были готовы к перенесению страданий.
Adam Clarke: Commentary on the Bible - 1831
18:6: They went backward, and fell to the ground - None of the other evangelists mentions this very important circumstance. Our Lord chose to give them this proof of his infinite power, that they might know that their power could not prevail against him if he chose to exert his might, seeing that the very breath of his mouth confounded, drove back, and struck them down to the earth. Thus by the blast of God they might have perished, and by the breath of his nostrils they might have been consumed: Job 4:9.
Albert Barnes: Notes on the Bible - 1834
18:6: They went backward ... - The cause of their retiring in this manner is not mentioned. Various things might have produced it. The frank, open, and fearless manner in which Jesus addressed them may have convinced them of his innocence, and deterred them from prosecuting their wicked attempt. His disclosure of himself was sudden and unexpected; and while they perhaps anticipated that he would make an effort to escape, they were amazed at his open and bold profession. Their consciences reproved them for their crimes, and probably the firm, decided, and yet mild manner in which Jesus addressed them, the expression of his unequalled power in knowing how to find the way to the consciences of men, made them feel that they were in the presence of more than mortal man. There is no proof that there was here any miraculous power, any mere physical force, and to suppose that there was greatly detracts from the moral sublimity of the scene.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: they went: Doubtless by the interposition of Divine power; and it was thus shown that Jesus voluntarily resigned himself into their hands. Kg2 1:9-15; Psa 27:2, Psa 40:14, Psa 70:2, Psa 70:3, Psa 129:5; Luk 9:54-56; Act 4:29, Act 4:30
John Gill
18:6 As soon then as he had said unto them I am he,.... Immediately upon his speaking these words, which were delivered with so much majesty and authority, and were attended with such a divine power:
they went backward, and fell to the ground; they were confounded, surprised, and intimidated, and seemed as if they would have chose rather to have fled from him, than to have apprehended him; and as they retired and went backward, they fainted away, as it were, either at the majesty of his looks, or at the power of his words, or both, so that they became like ad men, falling to the ground. Sometimes the majesty of a man's person, or his fame for some remarkable things done by him, or the innocence and uprightness of his cause, have had such an influence upon his enemies, that they have not been able to execute upon him what they intended. It is reported of Caius Maxius that being reduced to the utmost misery, and shut up in a private house at Minturnae, (a town in Italy,) an executioner was sent to kill him; and though he was an old man, and unarmed, and in the most miserable condition, yet the executioner having drawn his sword, could not attempt to use it; but, as the historian (y) says, being struck with blindness at the glory of the man, ran away astonished and trembling. Now, besides the above things, in their highest perfection, there was in our Lord something more than human; he was God as well as man, and he displayed his divine majesty, glory, and power. This was done, not to make his escape from them; but to give proof of his deity, and a specimen of his power at the great day; and to let them know, that if he had not thought fit to have surrendered himself voluntarily to them, though he was an unarmed person, they, with all their men and arms, could never have laid hold on him; and to show them, that he could as easily have struck them dead, as to cause them to fall to the ground: and sometimes striking a person dead immediately, is expressed by this phrase of striking to the ground; and is ascribed to God, who does it by the ministry of angels: says R. Simeon ben Shetach (z), to some persons at variance,
"let the master of thoughts come, (i.e. the blessed God,) and take vengeance on you; immediately Gabriel came, , "and smote them to the ground"; and they died immediately.''
The like is elsewhere said (a),
"if thou transgresseth thy father's command, immediately comes Gabriel, and "smites to the ground".''
(y) Valerius Maxim. l. 2. c. 5. (z) F. Bab. Sanhedrin, fol. 19. 2. (a) Shemot Rabba, sect. 1. fol. 91. 2.
John Wesley
18:6 As soon as he said, I am he, they went backward and fell to the ground - How amazing is it, that they should renew the assault, after so sensible an experience both of his power and mercy! But probably the priests among them might persuade themselves and their attendants, that this also was done by Beelzebub; and that it was through the providence of God, not the indulgence of Jesus, that they received no farther damage.
Robert Jamieson, A. R. Fausset and David Brown
18:6 As soon then as he said unto them, I am He, they went backward--recoiled.
and fell to the ground--struck down by a power such as that which smote Saul of Tarsus and his companions to the earth (Acts 26:14). It was the glorious effulgence of the majesty of Christ which overpowered them. "This, occurring before His surrender, would show His power over His enemies, and so the freedom with which He gave Himself up" [MEYER].
18:718:7: Դարձեալ եհարց զնոսա. Զո՞ խնդրէք։ Եւ նոքա ասեն. ԶՅիսուս Նազովրեցի[1985]։ [1985] Ոմանք. Դարձեալ եհարց ցնոսա։
7. Դարձեալ նրանց հարցրեց՝ ո՞ւմ էք փնտռում: Նրանք ասացին՝ Յիսուս Նազովրեցուն:
7 Նորէն հարցուց անոնց. «Ո՞վ կը փնտռէք»։ Անոնք ալ ըսին. «Նազովրեցի Յիսուսը»։
Դարձեալ եհարց զնոսա. Զո՞ խնդրէք: Եւ նոքա ասեն. ԶՅիսուս Նազովրեցի:

18:7: Դարձեալ եհարց զնոսա. Զո՞ խնդրէք։ Եւ նոքա ասեն. ԶՅիսուս Նազովրեցի[1985]։
[1985] Ոմանք. Դարձեալ եհարց ցնոսա։
7. Դարձեալ նրանց հարցրեց՝ ո՞ւմ էք փնտռում: Նրանք ասացին՝ Յիսուս Նազովրեցուն:
7 Նորէն հարցուց անոնց. «Ո՞վ կը փնտռէք»։ Անոնք ալ ըսին. «Նազովրեցի Յիսուսը»։
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18:77: Опять спросил их: кого ищете? Они сказали: Иисуса Назорея.
18:7  πάλιν οὗν ἐπηρώτησεν αὐτούς, τίνα ζητεῖτε; οἱ δὲ εἶπαν, ἰησοῦν τὸν ναζωραῖον.
18:7. πάλιν (Unto-furthered) οὖν (accordingly) ἐπηρώτησεν (it-upon-entreated-unto) αὐτούς (to-them,"Τίνα (To-what-one) ζητεῖτε; (ye-seek-unto?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said,"Ἰησοῦν (To-an-Iesous) τὸν (to-the-one) Ναζωραῖον. (to-Nazora-belonged)
18:7. iterum ergo eos interrogavit quem quaeritis illi autem dixerunt Iesum NazarenumAgain therefore he asked them: Whom seek ye? And they said: Jesus of Nazareth.
7. Again therefore he asked them, Whom seek ye? And they said, Jesus of Nazareth.
Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth:

7: Опять спросил их: кого ищете? Они сказали: Иисуса Назорея.
18:7  πάλιν οὗν ἐπηρώτησεν αὐτούς, τίνα ζητεῖτε; οἱ δὲ εἶπαν, ἰησοῦν τὸν ναζωραῖον.
18:7. iterum ergo eos interrogavit quem quaeritis illi autem dixerunt Iesum Nazarenum
Again therefore he asked them: Whom seek ye? And they said: Jesus of Nazareth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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John Gill
18:7 Then asked he them again, whom seek ye?.... This supposes them to be risen up again and on their feet; no hurt being done to them; for Christ always did good, and not hurt, to the bodies of men; he never disabled any, or took away life, or limb: he only did this to show his power, and not to do them any real damage; and the same divine person that struck them down, suffered them to rise, and gave them power and strength to get up; which showed his great clemency and goodness: but they, on the contrary, persisted in their wicked intentions, and were still seeking after him; a plain proof of that judicial hardness of heart, under which they were; and that even miracles wrought will not bring hardened sinners to repentance without powerful and efficacious grace. When Christ, as fearless of them, and to show that this action he had no design to make his escape them, though he could easily have done it, and that he was willing to be apprehended by them, puts the question a second time, and asks them who they were seeking for. Something like this Josephus (b) reports concerning Elisha the prophet, though not repeated as here, nor attended with the like effect: he relates that Elisha having requested of God that he would smite his enemies with blindness, and that being granted he went into the midst of them, and asked them, , "whom do ye come to seek?" they say Elisha the prophet: he promised them to deliver him to them, if they would follow him into the city, where he was; and so they being blinded by God, both in their sight and in their mind, followed the prophet.
They said Jesus of Nazareth; having recovered their spirits, and being hardened in desperate malice and wickedness, impudently make this reply to him; nor would they, notwithstanding this instance of his power, own him to be the Messiah; but still contemptuously style him Jesus of Nazareth.
(b) Antiqu. l. 9. c. 4. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
18:7 Then asked he them again, Whom seek ye?--Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand.
Jesus of Nazareth--The stunning effect of His first answer wearing off, they think only of the necessity of executing their orders.
18:818:8: Պատասխանի՛ ետ նոցա Յիսուս. Ասացի ձեզ թէ ե՛ս եմ. արդ՝ եթէ զիս խնդրէք՝ թո՛յլ տուք դոցա երթա՛լ։
8. Յիսուս նրանց պատասխանեց. «Ձեզ ասացի, թէ՝ ես եմ. արդ, եթէ ինձ էք փնտռում, նրանց թո՛յլ տուէք գնալ».
8 Յիսուս պատասխան տուաւ. «Ձեզի ըսի թէ Ե՛ս եմ. ուստի եթէ զիս կը փնտռէք, թող տուէք ատոնք որ երթան»։
Պատասխանի ետ նոցա Յիսուս. Ասացի ձեզ թէ` Ես եմ. արդ եթէ զիս խնդրէք, թոյլ տուք դոցա երթալ:

18:8: Պատասխանի՛ ետ նոցա Յիսուս. Ասացի ձեզ թէ ե՛ս եմ. արդ՝ եթէ զիս խնդրէք՝ թո՛յլ տուք դոցա երթա՛լ։
8. Յիսուս նրանց պատասխանեց. «Ձեզ ասացի, թէ՝ ես եմ. արդ, եթէ ինձ էք փնտռում, նրանց թո՛յլ տուէք գնալ».
8 Յիսուս պատասխան տուաւ. «Ձեզի ըսի թէ Ե՛ս եմ. ուստի եթէ զիս կը փնտռէք, թող տուէք ատոնք որ երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
18:88: Иисус отвечал: Я сказал вам, что это Я; итак, если Меня ищете, оставьте их, пусть идут,
18:8  ἀπεκρίθη ἰησοῦς, εἶπον ὑμῖν ὅτι ἐγώ εἰμι· εἰ οὗν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν·
18:8. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Εἶπον (I-had-said) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ἐγώ (I) εἰμι: (I-be) εἰ (if) οὖν (accordingly) ἐμὲ (to-ME) ζητεῖτε, (ye-seek-unto,"ἄφετε (ye-should-have-had-sent-off) τούτους (to-the-ones-these) ὑπάγειν: (to-lead-under)
18:8. respondit Iesus dixi vobis quia ego sum si ergo me quaeritis sinite hos abireJesus answered: I have told you that I am he. If therefore you seek me, let these go their way,
8. Jesus answered, I told you that I am : if therefore ye seek me, let these go their way:
Jesus answered, I have told you that I am [he]: if therefore ye seek me, let these go their way:

8: Иисус отвечал: Я сказал вам, что это Я; итак, если Меня ищете, оставьте их, пусть идут,
18:8  ἀπεκρίθη ἰησοῦς, εἶπον ὑμῖν ὅτι ἐγώ εἰμι· εἰ οὗν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν·
18:8. respondit Iesus dixi vobis quia ego sum si ergo me quaeritis sinite hos abire
Jesus answered: I have told you that I am he. If therefore you seek me, let these go their way,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:8: Let these go their way - These words are rather words of authority, than words of entreaty. I voluntarily give myself up to you, but you must not molest one of these my disciples. At your peril injure them. Let them go about their business. I have already given you a sufficient proof of my power: I will not exert it in my own behalf, for I will lay down my life for the sheep; but I will not permit you to injure the least of these. It was certainly the supreme power of Christ that kept the soldiers and the mob from destroying all the disciples present, when Peter had given them such provocation, in cutting off the ear of Malchus. There were probably no other disciples with Christ than Peter, James, and John, at this time. see Mat 26:37; Mar 13:33.
Albert Barnes: Notes on the Bible - 1834
18:8: Let these go their way - These apostles. This shows his care and love even in the hour of danger. He expected to die. They were to carry the news of his death to the ends of the earth. Hence he, the faithful Captain of salvation, went foremost into trials; he, the Good Shepherd, secured the safety of the flock, and went before them into danger. By the question which he asked those who came out against him, he had secured the safety of his apostles. He was answered that they sought for him. He demanded that, agreeably to their declaration, they should take him only, and leave his followers at liberty. The wisdom, caution, and prudence of Jesus forsook him in no peril, however sudden, and in no circumstances, however difficult or trying.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: if: Isa 53:6; Eph 5:25
let: Joh 10:28, Joh 13:1, Joh 13:36, Joh 16:32; Mat 26:56; Mar 14:50-52; Co1 10:13; Co2 12:9; Pe1 5:7
Geneva 1599
18:8 (4) Jesus answered, I have told you that I am [he]: if therefore ye seek me, let these go their way:
(4) Christ does not neglect the office of a good pastor, not even in his greatest danger.
John Gill
18:8 Jesus answered, I have told you that I am he,.... This he said, upbraiding them with their stupidity; signifying he was ready to deliver himself up into their hands; and which he did with intrepidity and calmness, only on this condition, with this proviso for his disciples;
if therefore ye seek me, let these go their way: Christ was about to suffer for them, and therefore it was not just that they should suffer too; nor was it proper that they should suffer with him, lest their sufferings should be thought to be a part of the price of redemption. Besides, their suffering time was not come, and they had other work to do: this shows the love of Christ to his disciples, and his care of them, and also his power, and that he could have saved himself as well as them. Moreover, these words may be considered as an emblem and pledge of the acquittance and discharge of God's elect, through the suretyship engagements, and performances of Christ, who drew near to God on their account, substituted himself in their room, and undertook for them in the council and covenant of peace, and laid himself under obligation to pay their debts, to satisfy for their sins, to bring in an everlasting righteousness, to keep and preserve them in this world, and to make them happy in another. Accordingly, in the fulness of time he was made under the law, and stood in their place and stead, and was taken, suffered, died, and rose again. Now, as there was a discharge and acquittance of them from eternity, a non-imputation of sin to them, and a secret letting of them go upon the suretyship engagements of Christ, and in virtue thereof, a passing by, and over, the sins of the Old Testament saints so there was an open acquittance and discharge of them all upon the apprehension, sufferings, death, and resurrection of Christ; complete deliverance from wrath and condemnation being obtained, and a full title to eternal glory made. Moreover, these words may be considered not only and merely as spoken to the Jews, but as addressed to the law and justice of God; or however, as having some respect to them, while directed to the others; for justice finding the sins of all the elect upon Christ, on whom the Father had laid them, and Christ had took them upon himself, was seeking for, and about to demand satisfaction of him for them; and he being under the law, and coming into the world to fulfil it, in the room and stead of his people, was about to bear the curse of it; wherefore seeing this was the case, he insists upon it, that they who were convicted of the law as transgressors, and held under it as condemned criminals and malefactors, and who were liable, as considered in themselves, to be seized upon by the justice of God, and to have the sentence of condemnation and death executed upon them, might be discharged and let go; and accordingly, upon the satisfaction made by Christ, this is the case: Christ's people are no longer under the law, as a ministration of condemnation and death, nor liable to suffer the vindictive wrath of God; they are become free from the curses of a righteous law, and are let go by divine justice, and will never suffer the strokes of it, neither in this world nor in that to come; there is no demand to be made upon them, either by the law or justice of God; there is no wrath or punishment will be inflicted on them, either here or hereafter; and they may, and shall go their way into everlasting life, when time shall be no more with them, neither law nor justice having anything to say to the contrary.
John Wesley
18:8 If ye seek me, let these (my disciples) go - It was an eminent instance of his power over the spirits of men, that they so far obeyed this word, as not to seize even Peter, when he had cut off the ear of Malchus.
Robert Jamieson, A. R. Fausset and David Brown
18:8 I have told you that I am He: if therefore ye seek me, let these go their way--Wonderful self-possession, and consideration for others, in such circumstances!
18:918:9: Զի լցցի՛ բանն՝ զոր ասաց թէ. Զորս ետուրն ցիս, ո՛չ կորուսից ՚ի նոցանէ եւ ո՛չ զոք[1986]։ [1986] Օրինակ մի. Զի լցցի բանն Յիսուսի։ Ոմանք. Թէ զոր ետուրն ցիս։
9. որպէսզի կատարուի խօսքը, որ ասել էր, թէ՝ նրանց, որոնց ինձ տուեցիր, նրանցից եւ ոչ մէկին չկորցրի:
9 Անով կատարուեցաւ այն խօսքը, որ ինք ըսեր էր թէ՝ «Զանոնք որ ինծի տուիր, անոնցմէ մէ՛կն ալ չկորսնցուցի»։
Զի լցցի բանն զոր ասաց թէ` Զորս ետուրն ցիս` ոչ կորուսից ի նոցանէ եւ ոչ զոք:

18:9: Զի լցցի՛ բանն՝ զոր ասաց թէ. Զորս ետուրն ցիս, ո՛չ կորուսից ՚ի նոցանէ եւ ո՛չ զոք[1986]։
[1986] Օրինակ մի. Զի լցցի բանն Յիսուսի։ Ոմանք. Թէ զոր ետուրն ցիս։
9. որպէսզի կատարուի խօսքը, որ ասել էր, թէ՝ նրանց, որոնց ինձ տուեցիր, նրանցից եւ ոչ մէկին չկորցրի:
9 Անով կատարուեցաւ այն խօսքը, որ ինք ըսեր էր թէ՝ «Զանոնք որ ինծի տուիր, անոնցմէ մէ՛կն ալ չկորսնցուցի»։
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18:99: да сбудется слово, реченное Им: из тех, которых Ты Мне дал, Я не погубил никого.
18:9  ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν ὅτι οὓς δέδωκάς μοι οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα.
18:9. ἵνα (so) πληρωθῇ (it-might-have-been-en-filled) ὁ (the-one) λόγος (a-forthee) ὃν (to-which) εἶπεν (it-had-said) ὅτι (to-which-a-one," Οὓς ( To-which ) δέδωκάς (thou-had-come-to-give) μοι (unto-me) οὐκ (not) ἀπώλεσα (I-destructed-off) ἐξ (out) αὐτῶν (of-them) οὐδένα. (to-not-moreover-one)
18:9. ut impleretur sermo quem dixit quia quos dedisti mihi non perdidi ex ipsis quemquamThat the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one.
9. that the word might be fulfilled which he spake, Of those whom thou hast given me I lost not one.
That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none:

9: да сбудется слово, реченное Им: из тех, которых Ты Мне дал, Я не погубил никого.
18:9  ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν ὅτι οὓς δέδωκάς μοι οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα.
18:9. ut impleretur sermo quem dixit quia quos dedisti mihi non perdidi ex ipsis quemquam
That the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Albert Barnes: Notes on the Bible - 1834
18:9: The saying - Joh 17:12. As he had kept them for more than three years, so he still sought their welfare, even when his death was near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: Of: Joh 17:12
John Gill
18:9 That the saying might be fulfilled which he spake,.... Jn 17:12;
of them which thou gavest me have I lost none; which though it has a peculiar respect to the apostles, is true of all the elect of God; who are given to Christ, and shall none of them be lost, neither their souls nor bodies; for Christ's charge of them reaches to both: both were given to him, both are redeemed by him, and both shall be saved in him with an everlasting salvation: he saves their souls from an eternal death, and will raise their bodies from a corporeal one; wherefore that his care of his disciples, with respect to their bodies as well as souls, with respect to their temporal lives as well as eternal happiness, might be seen; he made this agreement with the Jews that came to take him, or rather laid this injunction on them, to dismiss them; and which it is very remarkable they did; they laid hands on none of them, even though Peter drew his sword and struck off the ear of one of them: and which is a very considerable instance of the power which Christ had over the spirits of these men, to restrain them; and so a proof of his proper deity, as well as of the care of Christ for the preservation of his apostles, whilst he was here on earth; for to that time only the words cited have a respect; in which Christ speaks of his keeping them whilst he was with them, and uses this as an argument with his Father to keep them, now he was removing from them: wherefore their losing their lives afterwards for his sake, as they all did excepting the Apostle John, is no contradiction to this expression of his; and besides, they were preserved by the power of God so long, until they had done the work which was appointed them to do, and for which they were given him, and chosen by him to be his apostles, and for which they were better furnished after his resurrection and ascension; for had they been, apprehended by the Jews at this time, in all probability, according to an human view of things, such was their weakness, they would have fallen most foully and shamefully, as the instance of Peter, the strongest of them, shows; and therefore to prevent such a temptation and to preserve them, our Lord took this method to deliver them out of the hands of the Jews; the saving clause, "but the son of perdition", is here left out, because Judas, who is designed by that character, was now openly declared to be what he was; he was no longer among the disciples; he was separated from them, and had betrayed his master, and was not of the number of those Christ insisted upon might be let go.
John Wesley
18:9 Jn 17:12.
Robert Jamieson, A. R. Fausset and David Brown
18:9 That the saying might be fulfilled which he spake, Of them which thou gavest me have I lost none--The reference is to such sayings as Jn 6:39; Jn 17:12; showing how conscious the Evangelist was, that in reporting his Lord's former sayings, he was giving them not in substance merely, but in form also. Observe, also, how the preservation of the disciples on this occasion is viewed as part that deeper preservation undoubtedly intended in the saying quoted.
18:1018:10: Իսկ Սի՛մովն Պե՛տրոս քանզի ունէր սուր, ձգեաց զնա՝ եւ եհա՛ր զքահանայապետին ծառայ, եւ ՚ի բա՛ց առ զունկն նորա զաջոյ. եւ էր անուն ծառային Մաղքոս։
10. Իսկ Սիմոն Պետրոսը, որովհետեւ սուր ունէր, քաշեց այն եւ զարկեց քահանայապետի ծառային ու նրա աջ ականջը կտրեց: Եւ այն ծառայի անունը Մաղքոս էր:
10 Այն ատեն Սիմոն Պետրոս, որ սուր մը ունէր, քաշեց զանիկա ու քահանայապետին ծառային զարնելով՝ անոր աջ ականջը կտրեց։ Այն ծառային անունը Մաղքոս էր։
Իսկ Սիմովն Պետրոս քանզի ունէր սուր, ձգեաց զնա, եհար զքահանայապետին ծառայ, եւ ի բաց առ զունկն նորա զաջոյ. եւ էր անուն ծառային Մաղքոս:

18:10: Իսկ Սի՛մովն Պե՛տրոս քանզի ունէր սուր, ձգեաց զնա՝ եւ եհա՛ր զքահանայապետին ծառայ, եւ ՚ի բա՛ց առ զունկն նորա զաջոյ. եւ էր անուն ծառային Մաղքոս։
10. Իսկ Սիմոն Պետրոսը, որովհետեւ սուր ունէր, քաշեց այն եւ զարկեց քահանայապետի ծառային ու նրա աջ ականջը կտրեց: Եւ այն ծառայի անունը Մաղքոս էր:
10 Այն ատեն Սիմոն Պետրոս, որ սուր մը ունէր, քաշեց զանիկա ու քահանայապետին ծառային զարնելով՝ անոր աջ ականջը կտրեց։ Այն ծառային անունը Մաղքոս էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: Симон же Петр, имея меч, извлек его, и ударил первосвященнического раба, и отсек ему правое ухо. Имя рабу было Малх.
18:10  σίμων οὗν πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν. ἦν δὲ ὄνομα τῶ δούλῳ μάλχος.
18:10. Σίμων (A-Simon) οὖν (accordingly) Πέτρος (a-Petros) ἔχων (holding) μάχαιραν (to-a-knife) εἵλκυσεν (it-hauled) αὐτὴν (to-it) καὶ (and) ἔπαισεν (it-struck) τὸν (to-the-one) τοῦ (of-the-one) ἀρχιερέως (of-a-first-sacreder) δοῦλον (to-a-bondee) καὶ (and) ἀπέκοψεν (it-felled-off) αὐτοῦ (of-it) τὸ (to-the-one) ὠτάριον (to-an-earling) τὸ (to-the-one) δεξιόν. (to-right-belonged) ἦν (It-was) δὲ (moreover) ὄνομα (a-name) τῷ (unto-the-one) δούλῳ (unto-a-bondee) Μάλχος. (a-Malchos)
18:10. Simon ergo Petrus habens gladium eduxit eum et percussit pontificis servum et abscidit eius auriculam dextram erat autem nomen servo MalchusThen Simon Peter, having a sword, drew it and struck the servant of the high priest and cut off his right ear. And the name of thee servant was Malchus.
10. Simon Peter therefore having a sword drew it, and struck the high priest’s servant, and cut off his right ear. Now the servant’s name was Malchus.
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:

10: Симон же Петр, имея меч, извлек его, и ударил первосвященнического раба, и отсек ему правое ухо. Имя рабу было Малх.
18:10  σίμων οὗν πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν. ἦν δὲ ὄνομα τῶ δούλῳ μάλχος.
18:10. Simon ergo Petrus habens gladium eduxit eum et percussit pontificis servum et abscidit eius auriculam dextram erat autem nomen servo Malchus
Then Simon Peter, having a sword, drew it and struck the servant of the high priest and cut off his right ear. And the name of thee servant was Malchus.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: - 11: Повторяя здесь рассказ синоптиков об отсечении мечем уха архиерейскому рабу, Иоанн прибавляет, что это сделал именно Апостол Петр и что рабу было имя Малх (имя это не Иудейское, а арабское, и, вероятно, этот раб был родом язычник). Замечание Христа Апостолу Петру первою своею половиною сходно с тем, что имеется у евангелиста Матфея (26:52), вторая же его половина хотя и содержит в себе мысль, подобную мысли, выраженной у Мф. (26:54), однако для человека, которому было известно о молитве Христа в Гефсимании, оно должно было напомнить именно то, что говорил в то время Христос (Лк. 22:42).
Adam Clarke: Commentary on the Bible - 1831
18:10: Having a sword - See the note on Luk 22:36.
Cut off his right ear - He probably designed to have cloven his scull in two, but God turned it aside, and only permitted the ear to be taken off; and this he would not have suffered, but only that he might have the opportunity of giving them a most striking proof of his Divinity in working an astonishing miracle on the occasion: see the notes on Mat 26:51-56 (note).
The other three evangelists mention this transaction; but neither give the name of Peter nor of Malchus, probably because both persons were alive when they wrote; but it is likely both had been long dead before St. John published his history.
Albert Barnes: Notes on the Bible - 1834
18:10: See the notes at Mat 26:51-52.
The servant's name was Malchus - His name is mentioned by neither of the other evangelists, nor is it said by the other evangelists who was the disciple that gave the blow. It is probable that both Peter and the servant were alive when the other gospels were written.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: Joh 18:26; Mat 26:51-54; Mar 14:30, Mar 14:47; Luk 22:33, Luk 22:49-51
Geneva 1599
18:10 (5) 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.
(5) We ought to contain our zeal for God within the bounds of our calling.
John Gill
18:10 Then Simon Peter having a sword,.... Girt about him, which he either wore in common, or particularly at the feast, as the Galilaeans are said to do, to preserve them from thieves and wild beasts by the way; or was one of the two the disciples had with them in the garden; or what Peter purposely furnished himself with to defend his master, taking a hint from what was said by him, Lk 22:36;
drew it; before Christ could give an answer to the question put by his disciples, whether they should smite or not, Lk 22:49; being encouraged thereunto by what Christ said, Lk 22:38; or by what he had just done in, striking the man to the ground; and being provoked by that servant's going to lay hold on Christ, and who it is probable was more forward and busy than any of the rest; for it appears from the other evangelists, that Peter did this, though he is not mentioned by name by any of the rest, just as they were seizing and apprehending Christ:
and smote the high priest's servant, and cut off his right ear; he doubtless struck at his head, and intended to have cleaved him down, but missed his aim, and took off his ear: the person is particularly described, that he was a servant, and the servant of the high priest, and he is mentioned also by name;
and the servant's name was Malchus; that if the truth of this relation was called in question, it might easily be looked into and examined, when it would appear that it was perfectly right. All the evangelists give an account of this action of Peter's, but none of them mention his name but this evangelist; perhaps the reason might be, that Peter was alive when the other evangelists wrote, and therefore it was not safe to say who it was that did it, lest he who was the minister of the circumcision, and dwelt among the Jews, should be persecuted for it, or their minds should be prejudiced against him on that account; but John writing his Gospel many years after his death, the reason for the concealment of his name no longer subsisted: nor indeed is the name of the high priest's servant mentioned by any other of the evangelists: John had, or however he writes, a more exact and particular account of this matter. This was a name frequent with the Syrians, Phoenicians, and Hebrews. Jerom (c) wrote the life of one Malchus, a monk or Eremite, who was by nation a Syrian; and Porphyry, that great enemy of Christianity, who was by birth a Tyrian, his original name was Malchus, as was his father's; and "which", in the Syrian, and his country dialect, as he himself (d) and others (e) say, signifies a "king". Josephus (f) speaks of one Cleodemus, whose name was Malchus, that wrote a history of the Hebrews. And some Jewish Rabbins were of this name; hence we read of , "R. Maluc" (g), and of , "R. Malcio" (h); the name is the same with Malluch, Neh 10:4.
(c) Tom. I. fol. 87. (d) Porphyr. vita in Plotin. c. 17. (e) Eunapius in vita Porphyr. p. 16. (f) Antiqu. l. 1. c. 15. (g) T. Hieros. Succa, fol. 53. 3. & Bab. Bathra, fol. 16. 1. (h) T. Bab. Nidda, fol. 52. 1.
John Wesley
18:10 Then Simon Peter - No other evangelist names him. Nor could they safely. But St. John, writing after his death, might do it without any such inconvenience.
Robert Jamieson, A. R. Fausset and David Brown
18:10 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--None of the other Evangelists mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (Jn 18:15), the mention of the servant's name by him is quite natural, and an interesting mark of truth in a small matter. As to the right ear, specified both here and in Luke (Lk 22:50), the man was "likely foremost of those who advanced to seize Jesus, and presented himself in the attitude of a combatant; hence his right side would be exposed to attack. The blow of Peter was evidently aimed vertically at his head" [WEBSTER and WILKINSON].
18:1118:11: Ասէ Յիսուս ցՊե՛տրոս. Ա՛րկ զսուրդ անդրէն ՚ի պատեանս իւր. զբաժակն զոր ետ ինձ Հայր ո՞չ ըմպիցեմ զնա։
11. Յիսուս Պետրոսին ասաց. «Այդ սուրդ նորից իր պատեանի մէջ դիր. այն բաժակը, որ Հայրն է ինձ տուել, չպիտի՞ խմեմ»:
11 Յիսուս ըսաւ Պետրոսին. «Սուրդ իր պատեա՛նը դիր. այն գաւաթը որ Հայրը ինծի տուաւ՝ պիտի չխմե՞մ»։
Ասէ Յիսուս ցՊետրոս. Արկ զսուրդ անդրէն ի պատեանս իւր. զբաժակն զոր ետ ինձ Հայր` ո՞չ ըմպիցեմ զնա:

18:11: Ասէ Յիսուս ցՊե՛տրոս. Ա՛րկ զսուրդ անդրէն ՚ի պատեանս իւր. զբաժակն զոր ետ ինձ Հայր ո՞չ ըմպիցեմ զնա։
11. Յիսուս Պետրոսին ասաց. «Այդ սուրդ նորից իր պատեանի մէջ դիր. այն բաժակը, որ Հայրն է ինձ տուել, չպիտի՞ խմեմ»:
11 Յիսուս ըսաւ Պետրոսին. «Սուրդ իր պատեա՛նը դիր. այն գաւաթը որ Հայրը ինծի տուաւ՝ պիտի չխմե՞մ»։
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18:1111: Но Иисус сказал Петру: вложи меч в ножны; неужели Мне не пить чаши, которую дал Мне Отец?
18:11  εἶπεν οὗν ὁ ἰησοῦς τῶ πέτρῳ, βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό;
18:11. εἶπεν (It-had-said) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"Βάλε (Thou-should-have-had-casted) τὴν (to-the-one) μάχαιραν (to-a-knife) εἰς (into) τὴν (to-the-one) θήκην: (to-a-placing) τὸ (to-the-one) ποτήριον (to-a-drinkerlet) ὃ (to-which) δέδωκέν (it-had-come-to-give) μοι (unto-me,"ὁ (the-one) πατὴρ (a-Father,"οὐ (not) μὴ (lest) πίω (I-might-have-had-drank) αὐτό; (to-it?"
18:11. dixit ergo Iesus Petro mitte gladium in vaginam calicem quem dedit mihi Pater non bibam illumJesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my father hath given me, shall I not drink it?
11. Jesus therefore said unto Peter, Put up the sword into the sheath: the cup which the Father hath given me, shall I not drink it?
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:

11: Но Иисус сказал Петру: вложи меч в ножны; неужели Мне не пить чаши, которую дал Мне Отец?
18:11  εἶπεν οὗν ὁ ἰησοῦς τῶ πέτρῳ, βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό;
18:11. dixit ergo Iesus Petro mitte gladium in vaginam calicem quem dedit mihi Pater non bibam illum
Jesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my father hath given me, shall I not drink it?
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Adam Clarke: Commentary on the Bible - 1831
18:11: The cup which my Father hath given me - The cup signifies, sometimes the lot of life, whether prosperous or adverse: here it signifies the final sufferings of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: Put: Joh 18:36; Co2 6:7, Co2 10:4; Eph 6:11-17
the cup: Psa 75:8; Eze 23:31; Mat 20:22, Mat 26:39, Mat 26:42; Mar 10:38, Mar 10:39, Mar 14:35, Mar 14:36; Luk 22:42; Heb 12:2
my: Joh 11:41, Joh 11:42, Joh 12:27, Joh 12:28, Joh 15:10, Joh 17:24, Joh 20:17; Luk 12:30; Rom 8:15-18; Heb 12:5-10
John Gill
18:11 Then said Jesus unto Peter,.... By way of rebuke, and to prevent his repeating the blow, and that further mischief might not ensue; for such a bold imprudent action risked the lives of all the disciples, who, in all probability, would have fallen a sacrifice to the fury and resentment of these men, had not Christ interposed in this prudent manner; who, also, Luke says, touched the servant's ear and healed him, Lk 22:51, which no doubt tended greatly to conciliate their minds, and make them easy:
put up thy sword into the sheath: Peter was not a proper person to bear the sword, and use it; it was a very daring attack, and a dangerous one, and was very unnecessary; since Christ could have defended himself, had he thought fit, without Peter's drawing his sword; and besides, for a word speaking, he could have had of his Father more than twelve legions of angels; and it was also contrary to the nature of his kingdom, which was not of this world, nor to be supported and defended in any such manner; and was, moreover, as much as in Peter lay, an hinderance of his sufferings, and of the execution of his Father's will and decree; wherefore he adds,
the cup which my Father hath given me: by the cup is meant, the wrath of God, and punishment due to sin, endured by Christ in his sufferings, and is said to be given him by his Father; because he called him to these sufferings, they were appointed and determined by him; yea, he was even ordered, and commanded by his Father, to drink of this cup; justice mixed it up, and put it into his hands; and he took it as coming from his Father, who delighted in seeing him drink it up, as the stately of his people; and a dreadful one it was, a cup of trembling and astonishment, of curse, and not of blessing, of wrath and fury: the allusion seems to be to the master of the family, who appointed, and gave to everyone their cup:
shall I not drink it? which expresses his, willingness to do it, his eager desire after it, his delight in it, and displeasure at Peter's attempt to hinder him; he being now perfectly reconciled in his human nature to drink it, though it was so bitter a potion: he found it was impossible, considering the decree of God, his own agreement, and the salvation of his people, that it should be otherwise; and besides, it was his Father's will and pleasure, he considered it as coming from him; and therefore cheerfully accepted it, and was, resolved to drink it up, and that nothing should hinder him. The Persic version reads it, "I will not give it to another to drink"; Peter, by this rash action, seeming as if he would have the cup out of Christ's hands, and have drank it himself; which, as it could not be, nor would Christ suffer it, so if he had, it would have been of no advantage to the salvation of his people.
Robert Jamieson, A. R. Fausset and David Brown
18:11 Then said Jesus--"Suffer ye thus far" (Lk 22:51).
Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?--This expresses both the feelings which struggled in the Lord's breast during the Agony in the garden--aversion to the cup viewed in itself, but, in the light of the Father's will, perfect preparedness to drink it. (See on Lk 22:39-46). Matthew adds to the address to Peter the following:--"For all they that take the sword shall perish by the sword" (Mt 26:52) --that is, 'Those who take the sword must run all the risks of human warfare; but Mine is a warfare whose weapons, as they are not carnal, are attended with no such hazards, but carry certain victory.' "Thinkest thou that I cannot now"--even after things have proceeded so far--"pray to My Father, and He shall presently give Me"--rather, "place at My disposal"--"more than twelve legions of angels"; with allusion, possibly, to the one angel who had, in His agony, "appeared to Him from heaven strengthening Him" (Lk 22:43); and in the precise number, alluding to the twelve who needed the help, Himself and His eleven disciples. (The full complement of a legion of Roman soldiers was six thousand). "But how then shall the scripture be fulfilled that thus it must be?" (Mt 26:53-54). He could not suffer, according to the Scripture, if He allowed Himself to be delivered from the predicted death. "And He touched his ear and healed him" (Lk 22:51); for "the Son of man came not to destroy men's lives, but to save them" (Lk 9:56), and, even while they were destroying His, to save theirs.
18:1218:12: Իսկ գունդն եւ հազարապետն եւ սպասաւորք Հրէիցն կալան զՅիսուս՝ եւ կապեցի՛ն։
12. Իսկ գունդը, հազարապետը եւ հրեաների պահակները բռնեցին Յիսուսին եւ կապեցին:
12 Զինուորներուն գունդը ու հազարապետը եւ Հրեայ սպասաւորները բռնեցին Յիսուսը ու կապեցին
Իսկ գունդն եւ հազարապետն եւ սպասաւորք Հրէիցն կալան զՅիսուս եւ կապեցին:

18:12: Իսկ գունդն եւ հազարապետն եւ սպասաւորք Հրէիցն կալան զՅիսուս՝ եւ կապեցի՛ն։
12. Իսկ գունդը, հազարապետը եւ հրեաների պահակները բռնեցին Յիսուսին եւ կապեցին:
12 Զինուորներուն գունդը ու հազարապետը եւ Հրեայ սպասաւորները բռնեցին Յիսուսը ու կապեցին
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18:1212: Тогда воины и тысяченачальник и служители Иудейские взяли Иисуса и связали Его,
18:12  ἡ οὗν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν ἰουδαίων συνέλαβον τὸν ἰησοῦν καὶ ἔδησαν αὐτὸν
18:12. Ἡ (The-one) οὖν (accordingly) σπεῖρα (whorled) καὶ (and) ὁ (the-one) χιλίαρχος (a-first-of-thousand) καὶ (and) οἱ (the-ones) ὑπηρέται (under-rowers) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) συνέλαβον (they-had-taken-together) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) καὶ (and) ἔδησαν (they-binded) αὐτὸν (to-it,"
18:12. cohors ergo et tribunus et ministri Iudaeorum conprehenderunt Iesum et ligaverunt eumThen the band and the tribune and the servants of the Jews took Jesus and bound him.
12. So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him,
Then the band and the captain and officers of the Jews took Jesus, and bound him:

12: Тогда воины и тысяченачальник и служители Иудейские взяли Иисуса и связали Его,
18:12  ἡ οὗν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν ἰουδαίων συνέλαβον τὸν ἰησοῦν καὶ ἔδησαν αὐτὸν
18:12. cohors ergo et tribunus et ministri Iudaeorum conprehenderunt Iesum et ligaverunt eum
Then the band and the tribune and the servants of the Jews took Jesus and bound him.
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Adam Clarke: Commentary on the Bible - 1831
18:12: The captain - Χιλιαρχος, The chiliarch, or chief over one thousand men - answering nearly to a colonel with us. See the note on Luk 22:4. He was probably the prefect or captain of the temple guard.
Albert Barnes: Notes on the Bible - 1834
18:12: See Mat 26:50.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: the band: Joh 18:3; Mat 26:57; Mar 14:53; Luk 22:54
the captain: Act 21:31, Act 21:37, Act 22:24-28, Act 23:10, Act 23:17-22
bound: Gen 22:9, Gen 40:3; Jdg 16:21; Psa 118:27; Mat 27:2; Mar 15:1
John Gill
18:12 Which Judas received, and which came along with him, Jn 18:3. When Jesus had rebuked Peter, and healed the servant's ear, and showed such a willingness to surrender himself to them;
they took Jesus and bound him. This they did, partly for safety and security, he having several times escaped from them; and partly for contempt, and by way of reproach, using him as they would do the vilest of malefactors: and this was submitted to by Christ, that his people might be loosed from the cords of sin, be delivered from the captivity of Satan, and be freed from the bondage of the law; hereby the types of him were fulfilled, as the binding of Isaac, when his father was going to offer him up, and the binding of the sacrifice with cords to the horns of the altar: who that has read the ceremonies of the sheaf of the firstfruits, but must call them to mind, upon reading this account of the apprehension and binding of Christ, and leading him to the high priest? This sheaf was fetched from places the nearest to Jerusalem, particularly from the fields of Kidron: the manner was this (i):
"the messengers of the sanhedrim went out (from Jerusalem) on the evening of the feast day (the sixteenth of Nisan, and over the brook Kidron to the adjacent fields), and bound the standing corn in bundles, that it might be the easier reaped; and all the neighbouring cities gathered together there, that it might be reaped in great pomp; and when it was dark, one (of the reapers) says to them, is the sun set? they say, yes; and again, is the sun set? they say, yes: with this sickle (shall I reap?) they say, yes; again, with this sickle (shall I reap?) they say, yes; in this basket (shall I put it?) they say, yes; again, in this basket (shall I put it?) they say, yes; if on the sabbath day he says to them, is this sabbath day? they say, yes; again, is this sabbath day? they say, yes; (it was sabbath day this year;) Shall I reap? they say to him reap, shall I reap? they say to him reap; three times upon everything; then they reap it, and put it into the baskets, and, bring it to the court, where they dry it at the fire.''
Whoever reads this, will easily observe a likeness: the messengers of the great sanhedrim go to the fields of Kidron, in the evening, with their sickles and baskets; bind the standing corn; questions and answers pass between them and the people before they reap; and when they have done, they bring the sheaf in their basket to the court, to be dried at the fire. So the officers of the high priest, with others, pass over the brook Kidron, with lanterns, torches, and weapons; in the night go into a garden; there apprehend Jesus; questions and answers pass between them there; then they lay hold on him, bind him, and bring him to the high, priest.
(i) Misn. Menachot, c. 10. sect. 2, 3, 4.
Robert Jamieson, A. R. Fausset and David Brown
18:12 Then the band . . . took Jesus--but not till He had made them feel that "no man took His life from Him, but that He laid it down of Himself."
18:1318:13: Եւ ածին զնա նա՛խ՝ առ Անա՛, որ էր՝ անե՛ր Կայիափայի. որ քահանայապետն էր տարւոյն այնորիկ[1987]։ [1987] Ոմանք. Առ Աննա, որ էր աներ Կայիափայ. որ քահանայապետ էր։
13. Եւ նախ նրան տարան Աննայի մօտ, որը Կայիափայի՝ այդ տարուայ քահանայապետի աներն էր:
13 Եւ առաջ Աննային տարին, քանզի ինք այն տարուան քահանայապետին՝ Կայիափային՝ աներն էր։
եւ ածին զնա նախ առ Աննա, որ էր աներ Կայիափայի, որ քահանայապետն էր տարւոյն այնորիկ:

18:13: Եւ ածին զնա նա՛խ՝ առ Անա՛, որ էր՝ անե՛ր Կայիափայի. որ քահանայապետն էր տարւոյն այնորիկ[1987]։
[1987] Ոմանք. Առ Աննա, որ էր աներ Կայիափայ. որ քահանայապետ էր։
13. Եւ նախ նրան տարան Աննայի մօտ, որը Կայիափայի՝ այդ տարուայ քահանայապետի աներն էր:
13 Եւ առաջ Աննային տարին, քանզի ինք այն տարուան քահանայապետին՝ Կայիափային՝ աներն էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: и отвели Его сперва к Анне, ибо он был тесть Каиафе, который был на тот год первосвященником.
18:13  καὶ ἤγαγον πρὸς ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου·
18:13. καὶ (and) ἤγαγον (they-had-led) πρὸς (toward) Ἅνναν (to-an-Annas) πρῶτον: (to-most-before) ἦν (it-was) γὰρ (therefore) πενθερὸς (en-mourned) τοῦ (of-the-one) Καιάφα, (of-a-Kaiafas,"ὃς (which) ἦν (it-was) ἀρχιερεὺς (a-first-sacreder-of) τοῦ (of-the-one) ἐνιαυτοῦ (of-a-being-in-unto-it) ἐκείνου: (of-the-one-thither)
18:13. et adduxerunt eum ad Annam primum erat enim socer Caiaphae qui erat pontifex anni illiusAnd they led him away to Annas first, for he was father-in-law to Caiphas, who was the high priest of that year.
13. and led him to Annas first; for he was father in law to Caiaphas, which was high priest that year.
And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year:

13: и отвели Его сперва к Анне, ибо он был тесть Каиафе, который был на тот год первосвященником.
18:13  καὶ ἤγαγον πρὸς ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου·
18:13. et adduxerunt eum ad Annam primum erat enim socer Caiaphae qui erat pontifex anni illius
And they led him away to Annas first, for he was father-in-law to Caiphas, who was the high priest of that year.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: - 14: Евангелист Лука говорит, что Христа повели из Гефсимании в дом первосвященника (22:54), евангелист Марк (14:53) - к первосвященнику, и евангелист Матфей - к первосвященнику Каиафе (26:58). Иоанн сообщает здесь более точные сведения. Не к Каиафе прямо, не к первосвященнику повели Христа, а к тестю тогдашнего первосвященника Каиафы, Анне (по еврейскому произношению - Анан). Анна сам был с 6-го по 15-й год по Р. X. первосвященником и пользовался уважением со стороны членов Синедриона и особенно со стороны Каиафы, который отвел ему особое помещение в первосвященническом доме. Прежде чем представить Христа на суд Синедриона Каиафа стал допрашивать Его в помещении Анны (как видно из особенно настойчивого упоминания Иоанна о том, что первосвященником тогда был Каиафа, он и далее под первосвященником, который допрашивал Христа у Анны, разумеет, очевидно, Каиафу).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. 14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. 15 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. 16 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. 17 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. 18 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. 19 The high priest then asked Jesus of his disciples, and of his doctrine. 20 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. 21 Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. 22 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? 23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? 24 Now Annas had sent him bound unto Caiaphas the high priest. 25 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. 26 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? 27 Peter then denied again: and immediately the cock crew.

We have here an account of Christ's arraignment before the high priest, and some circumstances that occurred therein which were omitted by the other evangelists; and Peter's denying him, which the other evangelists had given the story of entire by itself, is interwoven with the other passages. The crime laid to his charge having relation to religion, the judges of the spiritual court took it to fall directly under their cognizance. Both Jews and Gentiles seized him, and so both Jews and Gentiles tried and condemned him, for he died for the sins of both. Let us go over the story in order.

I. Having seized him, they led him away to Annas first, before they brought him to the court that was sat, expecting him, in the house of Caiaphas, v. 13. 1. They led him away, led him in triumph, as a trophy of their victory; led him as a lamb to the slaughter, and they led him through the sheep-gate spoken of Neh. iii. 1. For through that they went from the mount of Olives into Jerusalem. They hurried him away with violence, as if he had been the worst and vilest of malefactors. We had been led away of our own impetuous lusts, and led captive by Satan at his will, and, that we might be rescued, Christ was led away, led captive by Satan's agents and instruments. 2. They led him away to their masters that sent them. It was now about midnight, and one would think they should have put him in ward (Lev. xxiv. 12), should have led him to some prison, till it was a proper time to call a court; but he is hurried away immediately, not to the justices of peace, to be committed, but to the judges to be condemned; so extremely violent was the prosecution, partly because they feared a rescue, which they would thus not only leave no time for, but give a terror to; partly because they greedily thirsted after Christ's blood, as the eagle that hasteth to the prey. 3. They led him to Annas first. Probably his house lay in the way, and was convenient for them to call at to refresh themselves, and, as some think, to be paid for their service. I suppose Annas was old and infirm, and could not be present in council with the rest at that time of night, and yet earnestly desired to see the prey. To gratify him therefore with the assurance of their success, that the old man might sleep the better, and to receive his blessing for it, they produce their prisoner before him. It is sad to see those that are old and sickly, when they cannot commit sin as formerly, taking pleasure in those that do. Dr. Lightfoot thinks Annas was not present, because he had to attend early that morning in the temple, to examine the sacrifices which were that day to be offered, whether they were without blemish; if so, there was a significancy in it, that Christ, the great sacrifice, was presented to him, and sent away bound, as approved and ready for the altar. 4. This Annas was father-in-law to Caiaphas the high priest; this kindred by marriage between them comes in as a reason either why Caiaphas ordered that this piece of respect should be done to Annas, to favour him with the first sight of the prisoner, or why Annas was willing to countenance Caiaphas in a matter his heart was so much upon. Note, Acquaintance and alliance with wicked people are a great confirmation to many in their wicked ways.

II. Annas did not long detain them, being as willing as any of them to have the prosecution pushed on, and therefore sent him bound to Caiaphas, to his house, which was appointed for the rendezvous of the sanhedrim upon this occasion, or to the usual place in the temple where the high priest kept his court; this is mentioned, v. 24. But our translators intimate in the margin that it should come in here, and, accordingly, read it there, Annas had sent him. Observe here,

1. The power of Caiaphas intimated (v. 13). He was high priest that same year. The high priest's commission was during life; but there were now such frequent changes, by the Simoniacal artifices of aspiring men with the government, that it was become almost an annual office, a presage of its final period approaching; while they were undermining one another. God was overturning them all, that he might come whose right it was. Caiaphas was high priest that same year when Messiah was to be cut off, which intimates, (1.) That when a bad thing was to be done by a high priest, according to the foreknowledge of God, Providence so ordered it that a bad man should be in the chair to do it. (2.) That, when God would make it to appear what corruption there was in the heart of a bad man, he put him into a place of power, where he had temptation and opportunity to exert it. It was the ruin of Caiaphas that he was high priest that year, and so became a ringleader in the putting of Christ to death. Many a man's advancement has lost him his reputation, and he had not been dishonoured if he had not been preferred.

2. The malice of Caiaphas, which is intimated (v. 14) by the repeating of what he had said some time before, that, right or wrong, guilty or innocent, it was expedient that one man should die for the people, which refers to the story ch. xi. 50. This comes in here to show, (1.) What a bad man he was; this was that Caiaphas that governed himself and the church by rules of policy, in defiance of the rules of equity. (2.) What ill usage Christ was likely to meet with in his court, when his case was adjudged before it was heard, and they were already resolved what to do with him; he must die; so that his trial was a jest. Thus the enemies of Christ's gospel are resolved, true or false, to run it down. (3.) It is a testimony to the innocency of our Lord Jesus, from the mouth of one of his worst enemies, who owned that he fell a sacrifice to the public good, and that it was not just he should die, but expedient only.

3. The concurrence of Annas in the prosecution of Christ. He made himself a partaker in guilt, (1.) With the captain and officers, that without law or mercy had bound him; for he approved it by continuing him bound when he should have loosed him, he not being convicted of any crime, nor having attempted an escape. If we do not what we can to undo what others have ill done, we are accessaries ex post facto--after the fact. It was more excusable in the rude soldiers to bind him than in Annas, who should have known better, to continue him bound. (2.) With the chief priest and council that condemned him, and prosecuted him to death. This Annas was not present with them, yet thus he wished them good speed, and became a partaker of their evil deeds.

III. In the house of Caiaphas, Simon Peter began to deny his Master, v. 15-18.

1. It was with much ado that Peter got into the hall where the court was sitting, an account of which we have v. 15, 16. Here we may observe,

(1.) Peter's kindness to Christ, which (though it proved no kindness) appeared in two things:-- [1.] That he followed Jesus when he was led away; though at first he fled with the rest, yet afterwards he took heart a little, and followed at some distance, calling to mind the promises he had made to adhere to him, whatever it should cost him. Those that had followed Christ in the midst of his honours, and shared with him in those honours, when the people cried Hosanna to him, ought to have followed him now in the midst of his reproaches, and to have shared with him in these. Those that truly love and value Christ will follow him all weathers and all ways. [2.] When he could not get in where Jesus was in the midst of his enemies, he stood at the door without, willing to be as near him as he could, and waiting for an opportunity to get nearer. Thus when we meet with opposition in following Christ we must show our good-will. But yet this kindness of Peter's was no kindness, because he had not strength and courage enough to persevere in it, and so, as it proved, he did but run himself into a snare: and even his following Christ, considering all things, was to be blamed, because Christ, who knew him better than he knew himself, had expressly told him (ch. xiii. 36), Whither I go thou canst not follow me now, and had told him again and again that he would deny him; and he had lately had experience of his own weakness in forsaking him. Note, We must take heed of tempting God by running upon difficulties beyond our strength, and venturing too far in a way of suffering. If our call be clear to expose ourselves, we may hope that God will enable us to honour him; but, if it be not, we may fear that God will leave us to shame ourselves.

(2.) The other disciple's kindness to Peter, which yet, as it proved, was no kindness neither. St. John several times in this gospel speaking of himself as another disciple, many interpreters have been led by this to fancy that this other disciple here was John; and many conjectures they have how he should come to be known to the high-priest; propter generis nobilitatem--being of superior birth, saith Jerome, Epitaph. Marcel., as if he were a better gentleman born than his brother James, when they were both the sons of Zebedee the fisherman; some will tell you that he had sold his estate to the high priest, others that he supplied his family with fish, both which are very improbable. But I see no reason to think that this other disciple was John, or one of the twelve; other sheep Christ had, which were not of the fold; and this might be, as the Syriac read it, unus ex discipulis aliis--one of those other disciples that believe in Christ, but resided at Jerusalem, and kept their places there; perhaps Joseph of Arimathea, or Nicodemus, known to the high priest, but not known to him to be disciples of Christ. Note, As there are many who seem disciples and are not so, so there are many who are disciples and seem not so. There are good people hid in courts, even in Nero's, as well as hid in crowds. We must not conclude a man to be no friend to Christ merely because he has acquaintance and conversation with those that were his known enemies. Now, [1.] This other disciple, whoever he was, showed a respect to Peter, in introducing him, not only to gratify his curiosity and affection, but to give him an opportunity of being serviceable to his Master upon his trial, if there were occasion. Those that have a real kindness for Christ and his ways, though their temper may be reserved and their circumstances may lead them to be cautious and retired, yet, if their faith be sincere, they will discover, when they are called to it, which way their inclination lies, by being ready to do a professed disciple a good turn. Peter perhaps had formerly introduced this disciple into conversation with Christ, and now he requites his kindness, and is not ashamed to own him, though, it should seem, he had at this time but a poor downcast appearance. [2.] But this kindness proved no kindness, nay a great diskindness; by letting him into the high priest's hall, he let him into temptation, and the consequence was bad. Note, The courtesies of our friends often prove a snare to us, through a misguided affection.

2. Peter, having got in, was immediately assaulted with the temptation, and foiled by it, v. 17. Observe here,

(1.) How slight the attack was. It was but a silly maid, of so small account that she was set to keep the door, that challenged him, and she only asked him carelessly, Art not thou one of this man's disciples? probably suspecting it by his sheepish look, and coming in timorously. We should many a time better maintain a good cause if we had a good heart on it, and could put a good face on it. Peter would have had some reason to take the alarm if Malchus had set upon him, and had said, "This is he that cut off my ear, and I will have his head for it;" but when a maid only asked him, Art not thou one of them? he might without danger have answered, And what if I am? Suppose the servants had ridiculed him, and insulted over him, upon it, those can bear but little for Christ that cannot bear this; this is but running with the footmen.

(2.) How speedy the surrender was. Without taking time to recollect himself, he suddenly answered, I am not. If he had had the boldness of the lion, he would have said, "It is my honour that I am so;" or, if he had had the wisdom of the serpent, he would have kept silence at this time, for it was an evil time. But, all his care being for his own safety, he thought he could not secure this but by a peremptory denial: I am not; he not only denies it, but even disdains it, and scorns her words.

(3.) Yet he goes further into the temptation: And the servants and officers stood there, and Peter with them v. 18.

[1.] See how the servants made much of themselves; the night being cold, they made a fire in the hall, not for their masters (they were so eager in persecuting Christ that they forgot cold), but for themselves to refresh themselves. They cared not what became of Christ; all their care was to sit and warm themselves, Amos vi. 6.

[2.] See how Peter herded himself with them, and made one among them. He sat and warmed himself. First, It was a fault bad enough that he did not attend his Master, and appear for him at the upper end of the hall, where he was now under examination. He might have been a witness for him, and have confronted the false witnesses that swore against him, if his Master had called him; at least, he might have been a witness to him, might have taken an exact notice of what passed, that he might relate it to the other disciples, who could none of them get in to hear the trial; he might have learned by his Master's example how to carry himself when it should come to his turn to suffer thus; yet neither his conscience nor his curiosity could bring him into the court, but he sits by, as if, like Gallio, he cared for none of these things. And yet at the same time we have reason to think his heart was as full of grief and concern as it could hold, but he had not the courage to own it. Lord, lead us not into temptation. Secondly, It was much worse that he joined himself with those that were his Master's enemies: He stood with them, and warmed himself; this was a poor excuse for joining with them. A little thing will draw those into bad company that will be drawn to it by the love of a good fire. If Peter's zeal for his Master had not frozen, but had continued in the heat it seemed to be of but a few hours before, he had not had occasion to warm himself now. Peter was much to be blamed, 1. Because he associated with these wicked men, and kept company with them. Doubtless they were diverting themselves with this night's expedition, scoffing at Christ, at what he had said, at what he had done, and triumphing in their victory over him; and what sort of entertainment would this give to Peter? If he said as they said, or by silence gave consent, he involved himself in sin; if not, he exposed himself to danger. If Peter had not so much courage as to appear publicly for his Master, yet he might have had so much devotion as to retire into a corner, and weep in secret for his Master's sufferings, and his own sin in forsaking him; if he could not have done good, he might have kept out of the way of doing hurt. It is better to abscond than appear to no purpose, or bad purpose. 2. Because he desired to be thought one of them, that he might not be suspected to be a disciple of Christ. Is this Peter? What a contradiction is this to the prayer of every good man, Gather not my soul with sinners! Saul among the prophets is not so absurd as David among the Philistines. Those that deprecate the lot of the scornful hereafter should dread the seat of the scornful now. It is ill warming ourselves with those with whom we are in danger of burning ourselves, Ps. cxli. 4.

IV. Peter, Christ's friend, having begun to deny him, the high priest, his enemy, begins to accuse him, or rather urges him to accuse himself, v. 19-21. It should seem, the first attempt was to prove him a seducer, and a teacher of false doctrine, which this evangelist relates; and, when they failed in the proof of this, then they charged him with blasphemy, which is related by the other evangelists, and therefore omitted here. Observe,

1. The articles or heads upon which Christ was examined (v. 19): concerning his disciples and his doctrine. Observe,

(1.) The irregularity of the process; it was against all law and equity. They seize him as a criminal, and now that he is their prisoner they have nothing to lay to his charge; no libel, no prosecutor; but the judge himself must be the prosecutor, and the prisoner himself the witness, and, against all reason and justice, he is put on to be his own accuser.

(2.) The intention. The high priest then (oun--therefore, which seems to refer to v. 14), because he had resolved that Christ must be sacrificed to their private malice under colour of the public good, examined him upon those interrogatories which would touch his life. He examined him, [1.] Concerning his disciples, that he might charge him with sedition, and represent him as dangerous to the Roman government, as well as to the Jewish church. He asked him who were his disciples--what number they were--of what country--what were their names and characters, insinuating that his scholars were designed for soldiers, and would in time become a formidable body. Some think his question concerning his disciples was, "What is now become of them all? Where are they? Why do they not appear?" upbraiding him with their cowardice in deserting him, and thus adding to the affliction of it. There was something significant in this, that Christ's calling and owning his disciples was the first thing laid to his charge, for it was for their sakes that he sanctified himself and suffered. [2.] Concerning his doctrine, that they might charge him with heresy, and bring him under the penalty of the law against false prophets, Deut. xiii. 9, 10. This was a matter properly cognizable in that court (Deut. xvii. 12), therefore a prophet could not perish but at Jerusalem, where that court sat. They could not prove any false doctrine upon him; but they hoped to extort something from him which they might distort to his prejudice, and to make him an offender for some word or other, Isa. xxix. 21. They said nothing to him concerning his miracles, by which he had done so much good, and proved his doctrine beyond contradiction, because of these they were sure they could take no hold. Thus the adversaries of Christ while they are industriously quarrelling with his truth, willfully shut their eyes against the evidences of it, and take no notice of them.

2. The appeal Christ made, in answer to these interrogatories. (1.) As to his disciples, he said nothing, because it was an impertinent question; if his doctrine was sound and good, his having disciples to whom to communicate it was no more than what was practised and allowed by their own doctors. If Caiaphas, in asking him concerning his disciples, designed to ensnare them, and bring them into trouble, it was in kindness to them that Christ said nothing of them, for he had said, Let these go their way. If he meant to upbraid him with their cowardice, no wonder that he said nothing, for
Rudet hæc opprobria nobis,
Et dici potuisse, et non potuisse refelli--
Shame attaches when charges are exhibited
that cannot be refuted:
he would say nothing to condemn them, and could say nothing to justify them. (2.) As to his doctrine, he said nothing in particular, but in general referred himself to those that heard him, being not only made manifest to God, but made manifest also in their consciences, v. 20, 21.

[1.] He tacitly charges his judges with illegal proceedings. He does not indeed speak evil of the rulers of the people, nor say now to these princes, You are wicked; but he appeals to the settled rules of their own court, whether they dealt fairly by him. Do you indeed judge righteously? Ps. lviii. 1. So here, Why ask you me? Which implies two absurdities in judgment: First, "Why ask you me now concerning my doctrine, when you have already condemned it?" They had made an order of court for excommunicating all that owned him (ch. ix. 22), had issued out a proclamation for apprehending him; and now they come to ask what his doctrine is! Thus was he condemned, as his doctrine and cause commonly are, unheard. Secondly, "Why ask you me? Must I accuse myself, when you have no evidence against me?"

[2.] He insists upon his fair and open dealing with them in the publication of his doctrine, and justifies himself with this. The crime which the sanhedrim by the law was to enquire after was the clandestine spreading of dangerous doctrines, enticing secretly, Deut. xiii. 6. As to this, therefore, Christ clears himself very fully. First, As to the manner of his preaching. He spoke openly, parresia--with freedom and plainness of speech; he did not deliver things ambiguously, as Apollo did his oracles. Those that would undermine the truth, and spread corrupt notions, seek to accomplish their purpose by sly insinuation, putting queries, starting difficulties, and asserting nothing; but Christ explained himself fully, with, Verily, verily, I say unto you; his reproofs were free and bold, and his testimonies express against the corruptions of the age. Secondly, As to the persons he preached to: He spoke to the world, to all that had ears to hear, and were willing to hear him, high or low, learned or unlearned, Jew or Gentile, friend or foe. His doctrine feared not the censure of a mixed multitude; nor did he grudge the knowledge of it to any (as the masters of some rare invention commonly do), but freely communicated it, as the sun does his beams. Thirdly, As to the places he preached in. When he was in the country, he preached ordinarily in the synagogues--the places of meeting for worship, and on the sabbath-day-the time of meeting; when he came up to Jerusalem, he preached the same doctrine in the temple at the time of the solemn feasts, when the Jews from all parts assembled there; and though he often preached in private houses, and on mountains, and by the sea-side, to show that his word and worship were not to be confined to temples and synagogues, yet what he preached in private was the very same with what he delivered publicly. Note, The doctrine of Christ, purely and plainly preached, needs not be ashamed to appear in the most numerous assembly, for it carries its own strength and beauty along with it. What Christ's faithful ministers say they would be willing all the world should hear. Wisdom cries in the places of concourse, Prov. i. 21; viii. 3; ix. 3. Fourthly, As to the doctrine itself. He said nothing in secret contrary to what he said in public, but only by way of repetition and explication: In secret have I said nothing; as if he had been either suspicious of the truth of it, or conscious of any ill design in it. He sought no corners, for he feared no colours, nor said any thing that he needed to be ashamed of; what he did speak in private to his disciples he ordered them to proclaim on the house-tops, Matt. x. 27. God saith of himself (Isa. xlv. 19), I have not spoken in secret; his commandment is not hidden, Deut. xxx. 11. And the righteousness of faith speaks in like manner, Rom. x. 6. Veritas nihil metuit nisi abscondi--truth fears nothing but concealment.--Tertullian.

[3.] He appeals to those that had heard him, and desires that they might be examined what doctrine he had preached, and whether it had that dangerous tendency that was surmised: "Ask those that heard me what I said unto them; some of them may be in court, or may be sent for out of their beds." He means not his friends and followers, who might be presumed to speak in his favour, but, Ask any impartial hearer; ask your own officers. Some think he pointed to them, when he said, Behold, they know what I said, referring to the report which they had made of his preaching (ch. vii. 46), Never man spoke like this man. Nay, you may ask some upon the bench; for it is probable that some of them had heard him, and had been put to silence by him. Note, The doctrine of Christ may safely appeal to all that know it, and has so much right and reason on its side that those who will judge impartially cannot but witness to it.

V. While the judges were examining him, the servants that stood by were abusing him, v. 22, 23.

1. It was a base affront which one of the officers gave him; though he spoke with so much calmness and convincing evidence, this insolent fellow struck him with the palm of his hand, probably on the side of his head or face, saying, Answerest thou the high priest so? as if he had behaved himself rudely to the court.

(1.) He struck him, edoke rhapisma--he gave him a blow. Some think it signifies a blow with a rod or wand, from rhabdos, or with the staff which was the badge of his office. Now the scripture was fulfilled (Isa. l. 6), I gave my cheeks, eis rhapismata (so the LXX.) to blows, the word here used. And Mic. v. 1, They shall smite the judge of Israel with a rod upon the cheek; and the type answered (Job xvi. 10), They have smitten me upon the cheek reproachfully. It was unjust to strike one that neither said nor did amiss; it was insolent for a mean servant to strike one that was confessedly a person of account; it was cowardly to strike one that had his hands tied; and barbarous to strike a prisoner at the bar. Here was a breach of the peace in the face of the court, and yet the judges countenanced it. Confusion of face was our due; but Christ here took it to himself: "Upon me be the curse, the shame."

(2.) He checked him in a haughty imperious manner: Answerest thou the high priest so? As if the blessed Jesus were not good enough to speak to his master, or not wise enough to know how to speak to him, but, like a rude and ignorant prisoner, must be controlled by the jailor, and taught how to behave. Some of the ancients suggest that this officer was Malchus, who owed to Christ the healing of his ear, and the saving of his head, and yet made him this ill return. But, whoever it was, it was done to please the high priest, and to curry favour with him; for what he said implied a jealousy for the dignity of the high priest. Wicked rulers will not want wicked servants, who will help forward the affliction of those whom their masters persecute. There was a successor of this high priest that commanded the bystanders to smite Paul thus on the mouth, Acts xxiii. 2. Some think this officer took himself to be affronted by Christ's appeal to those about him concerning his doctrine, as if he would have vouched him to be a witness; and perhaps he was one of those officers that had spoken honourably of him (ch. vii. 46), and, lest he should now be thought a secret friend to him, he thus appears a bitter enemy.

2. Christ bore this affront with wonderful meekness and patience (v. 23): "If I have spoken evil, in what I have now said, bear witness of the evil. Observe it to the court, and let them judge of it, who are the proper judges; but if well, and as it did become me, why smitest thou me?" Christ could have answered him with a miracle of wrath, could have struck him dumb or dead, or have withered the hand that was lifted up against him. But this was the day of his patience and suffering, and he answered him with the meekness of wisdom, to teach us not to avenge ourselves, not to render railing for railing, but with the innocency of the dove to bear injuries, even when with the wisdom of the serpent, as our Saviour, we show the injustice of them, and appeal to the magistrate concerning them. Christ did not here turn the other cheek, by which it appears that that rule, Matt. v. 39, is not to be understood literally; a man may possibly turn the other cheek, and yet have his heart full of malice; but, comparing Christ's precept with his pattern, we learn, (1.) That in such cases we must not be our own avengers, nor judges in our own cause. We must rather receive than give the second blow, which makes the quarrel; we are allowed to defend ourselves, but not to avenge ourselves: the magistrate (if it be necessary for the preserving of the public peace, and the restraining and terrifying of evil-doers) is to be the avenger, Rom. xiii. 4. (2.) Our resentment of injuries done us must always be rational, and never passionate; such Christ's here was; when he suffered, he reasoned, but threatened not. He fairly expostulated with him that did him the injury, and so may we. (3.) When we are called out to suffering, we must accommodate ourselves to the inconveniences of a suffering state, with patience, and by one indignity done us be prepared to receive another, and to make the best of it.

VI. While the servants were thus abusing him, Peter was proceeding to deny him, v. 25-27. It is a sad story, and none of the least of Christ's sufferings.

1. He repeated the sin the second time, v. 25. While he was warming himself with the servants, as one of them, they asked him, Art not thou one of his disciples? What dost thou here among us? He, perhaps, hearing that Christ was examined about his disciples, and fearing he should be seized, or at least smitten, as his Master was, if he should own it, flatly denied it, and said, I am not.

(1.) It was his great folly to thrust himself into the temptation, by continuing in the company of those that were unsuitable for him, and that he had nothing to do with. He staid to warm himself; but those that warm themselves with evil doers grow cold towards good people and good things, and those that are fond of the devil's fire-side are in danger of the devil's fire. Peter might have stood by his Master at the bar, and have warmed himself better than here, at the fire of his Master's love, which many waters could not quench, Cant. viii. 6, 7. He might there have warmed himself with zeal for his Master, and indignation at his persecutors; but he chose rather to warm with them than to warm against them. But how could one (one disciple) be warm alone? Eccl. iv. 11.

(2.) It was his great unhappiness that he was again assaulted by the temptation; and no other could be expected, for this was a place, this an hour, of temptation. When the judge asked Christ about his disciples, probably the servants took the hint, and challenged Peter for one of them, "Answer to thy name." See here, [1.] The subtlety of the tempter in running down one whom he saw falling, and mustering a greater force against him; not a maid now, but all the servants. Note, Yielding to one temptation invites another, and perhaps a stronger. Satan redoubles his attacks when we give ground. [2.] The danger of bad company. We commonly study to approve ourselves to those with whom we choose to associate; we value ourselves upon their good word and covet to stand right in their opinion. As we choose our people we choose our praise, and govern ourselves accordingly; we are therefore concerned to make the first choice well, and not to mingle with those whom we cannot please without displeasing God.

(3.) It was his great weakness, nay, it was his great wickedness, to yield to the temptation, and to say, I am not one of his disciples, as one ashamed of that which was his honour, and afraid of suffering for it, which would have been yet more his honour. See how the fear of man brings a snare. When Christ was admired, and caressed, and treated with respect, Peter pleased himself, and perhaps prided himself, in this, that he was a disciple of Christ, and so put in for a share in the honours done to his Master. Thus many who seem fond of the reputation of religion when it is in fashion are ashamed of the reproach of it; but we must take it for better and worse.

2. He repeated the sin the third time, v. 26, 27. Here he was attacked by one of the servants, who was kinsman to Malchus, who, when he heard Peter deny himself to be a disciple of Christ, gave him the lie with great assurance: "Did not I see thee in the garden with him? Witness my kinsman's ear." Peter then denied again, as if he knew nothing of Christ, nothing of the garden, nothing of all this matter.

(1.) This third assault of the temptation was more close than the former: before his relation to Christ was only suspected, here it is proved upon him by one that saw him with Jesus, and saw him draw his sword in his defence. Note, Those who by sin think to help themselves out of trouble do but entangle and embarrass themselves the more. Dare to be brave, for truth will out. A bird of the air may perhaps tell the matter which we seek to conceal with a lie. Notice is taken of this servant's being akin to Malchus, because this circumstance would make it the more a terror to Peter. "Now," thinks he, "I am gone, my business is done, there needs no other witness nor prosecutor." We should not make any man in particular our enemy if we can help it, because the time may come when either he or some of his relations may have us at their mercy. He that may need a friend should not make a foe. But observe, though here was sufficient evidence against Peter, and sufficient provocation given by his denial to have prosecuted him, yet he escapes, has no harm done him nor attempted to be done. Note, We are often drawn into sin by groundless causeless fears, which there is no occasion for, and which a small degree of wisdom and resolution would make nothing of.

(2.) His yielding to it was no less base than the former: He denied again. See here, [1.] The nature of sin in general: the heart is hardened by the deceitfulness of it, Heb. iii. 13. It was a strange degree of effrontery that Peter had arrived to on a sudden, that he could with such assurance stand in a lie against so clear a disproof; but the beginning of sin is as the letting forth of water, when once the fence is broken men easily go from bad to worse. [2.] Of the sin of lying in particular; it is a fruitful sin, and upon this account exceedingly sinful: one lie needs another to support it, and that another. It is a rule in the devil's politics Male facta male factis tegere, ne perpluant--To cover sin with sin, in order to escape detection.
Adam Clarke: Commentary on the Bible - 1831
18:13: To Annas - This man must have had great authority in his nation:
1. Because he had been a long time high priest;
2. Because he had no less than five sons who successively enjoyed the dignity of the high priesthood; and,
3. Because his son-in-law Caiaphas was at this time in possession of that office.
It is likely that Annas was chief of the Sanhedrin, and that it was to him in that office that Christ was first brought. Some think that Annas was still high priest, and that Caiaphas was only his deputy, though he did the principal part of the business, and that it as because of this that he is called high priest. But see the notes on Mat 2:4, and Luk 3:2.
That same year - The office was now no longer during life as formerly. See the note on Joh 11:49.
What is related in the 24th verse, Now Annas had sent him bound to Caiaphas, comes properly in after the 13th verse. One of the Vienna MSS. adds this verse here; the later Syriac has it in the margin, and St. Cyril in the text.
Albert Barnes: Notes on the Bible - 1834
18:13: To Annas first - Probably his house was nearest to them, and he had great authority and influence in the Jewish nation. He had been himself a long time high priest; he had had five sons who had successively enjoyed the office of high priest, and that office was now filled by his son-in-law. It was of importance, therefore, to obtain his sanction and counsel in their work of evil.
That same year - Joh 11:49.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: led: Mat 26:57
Annas: Luk 3:2; Act 4:6
that: Joh 11:51 "And Annas sent Christ bound unto Caiaphas the high priest, Joh 18:24.
Geneva 1599
18:13 (6) And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.
(6) Christ is brought before an earthly high priest to be condemned for our blasphemies, that we might be acquitted by the everlasting high Priest himself.
John Gill
18:13 And led him away to Annas first,.... Who is elsewhere mentioned with Caiaphas as an high priest also, Lk 3:2. He was the "sagan" of the high priest; he and Caiaphas seem to have had the high priesthood alternately; and either now, because his house lay first in the way, or rather, because he was a man of age, learning, and experience, as these men usually were, that they might supply the deficiencies of the high priests, who were sometimes very weak and unlearned men (k); therefore they first lead him to him, to have his advice how to proceed, and to take him along with them to his son-in-law, where the great council was convened, and that he might use his interest and authority, in taking proper measures, in order to put Jesus to death; and especially they led him to him, for the reason here assigned;
for he was father-in-law to Caiaphas; so that he was, it is very probable, the older man: and being related to him, had an interest in him; and to whom such a sight was equally pleasing as to the high priest himself, or any of the council:
which was the high priest that same year; for the high priesthood was not for life, but was often changed, being bought and sold for money; See Gill on Lk 3:2; so that this clause is very properly added, though Caiaphas held it longer, or, at least, had it more years than one; for Caiaphas was high priest when John began to preach, Lk 3:2; but he now succeeded Simeon ben Camhith, who was priest the year before; as was Eleazar the son of Ananus, the year before that; and before him Ishmael ben Phabi, who were all three successively put into the priesthood by Valerius Gratus, the Roman governor; as was also Caiaphas this year, and whose name was Joseph.
(k) Misn. Yoma, c. 1. sect. 3, 6.
John Wesley
18:13 Annas had been high priest before his son - in - law Caiaphas. And though he had for some time resigned that office, yet they paid so much regard to his age and experience, that they brought Christ to Annas first. But we do not read of any thing remarkable which passed at the house of Annas; for, which reason, his being carried thither is omitted by the other evangelists. Mt 26:57; Mk 14:53; Lk 22:54.
Robert Jamieson, A. R. Fausset and David Brown
18:13 And led him away--"In that hour," says Matthew (Mt 26:55-56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesus to the multitudes, Are ye come out as against a thief, with swords and staves, for to take Me"--expressive of the indignity which He felt to be thus done to Him--"I sat daily with you in the temple, and ye laid no hold on Me. But this" (adds Lk 22:53) "is your hour and the power of darkness." Matthew continues--"But all this was done that the scriptures of the prophets might be fulfilled. Then all the disciples forsook Him and fled" (Mt 26:56) --thus fulfilling His prediction (Mk 14:27; Jn 16:32).
JESUS BEFORE ANNAS AND CAIAPHAS--FALL OF PETER. (Jn 18:13-27)
And led him away to Annas first--(See on Lk 3:2, and Mt 26:57). (Also see on Mk 14:53.)
18:1418:14: Այս՝ ա՛յն Կայիափա էր՝ որ խրատն ետ Հրէից, թէ լա՛ւ է առն միում մեռանե՛լ ՚ի վերայ ժողովրդեանն[1988]։ [1988] Ոմանք. Որ խրատ ետ Հրէից՝ եթէ։
14. Սա այն Կայիափան էր, որ հրեաներին խրատ տուեց, թէ աւելի լաւ է, որ ժողովրդի համար մէկ մարդ մեռնի:
14 Ասիկա ա՛յն Կայիափան էր, որ Հրէից խրատ տուաւ թէ՝ ‘Աղէկ է որ մարդ մը կորսուի ժողովուրդին համար’։
Այս այն Կայիափա էր որ խրատն ետ Հրէից եթէ` Լաւ է առն միում մեռանել ի վերայ ժողովրդեանն:

18:14: Այս՝ ա՛յն Կայիափա էր՝ որ խրատն ետ Հրէից, թէ լա՛ւ է առն միում մեռանե՛լ ՚ի վերայ ժողովրդեանն[1988]։
[1988] Ոմանք. Որ խրատ ետ Հրէից՝ եթէ։
14. Սա այն Կայիափան էր, որ հրեաներին խրատ տուեց, թէ աւելի լաւ է, որ ժողովրդի համար մէկ մարդ մեռնի:
14 Ասիկա ա՛յն Կայիափան էր, որ Հրէից խրատ տուաւ թէ՝ ‘Աղէկ է որ մարդ մը կորսուի ժողովուրդին համար’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: Это был Каиафа, который подал совет Иудеям, что лучше одному человеку умереть за народ.
18:14  ἦν δὲ καϊάφας ὁ συμβουλεύσας τοῖς ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ.
18:14. ἦν (it-was) δὲ (moreover) Καιάφας (a-Kaiafas) ὁ (the-one) συμβουλεύσας (having-purposed-together-of) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) ὅτι (to-which-a-one) συμφέρει (it-beareth-together) ἕνα (to-one) ἄνθρωπον (to-a-mankind) ἀποθανεῖν (to-have-had-died-off) ὑπὲρ (over) τοῦ (of-the-one) λαοῦ. (of-a-people)
18:14. erat autem Caiaphas qui consilium dederat Iudaeis quia expedit unum hominem mori pro populoNow Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people.
14. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people.
Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people:

14: Это был Каиафа, который подал совет Иудеям, что лучше одному человеку умереть за народ.
18:14  ἦν δὲ καϊάφας ὁ συμβουλεύσας τοῖς ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ.
18:14. erat autem Caiaphas qui consilium dederat Iudaeis quia expedit unum hominem mori pro populo
Now Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:14: Caiaphas was he which gave counsel, etc. - Therefore he was an improper person to sit in judgment on Christ, whom he had prejudged and precondemned: see on Joh 11:50-52 (note). But Christ must not be treated according to the rules of justice: if he had, he could not have been put to death.
Albert Barnes: Notes on the Bible - 1834
18:14: Which gave counsel ... - Joh 11:49-50. This is referred to here, probably, to show how little prospect there was that Jesus would have justice done him in the hands of a man who had already pronounced on the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: Caiaphas: Joh 11:49-52
John Gill
18:14 Now Caiaphas was he which gave council to the Jews,.... The chief priests and Pharisees, who met in council about Jesus, Jn 11:47, the counsel he gave was,
that it was expedient that one man should die for the people; and which advice was given out of ill will and malice to Christ, and to prevent, as he thought, the people of the Jews being destroyed by the Romans; though the words have a very good sense which he did not understand. The people Christ was to die for, was not all the, people of the world, nor only the people of the Jews, nor all of them; but all the elect of God, whom God has chosen for his special and peculiar people, and has given to Christ as such: these Christ were to die for, and did, not merely as a martyr, to confirm his doctrine to them, or as an example to teach them meekness, patience, and courage, but in the room and stead of them, as a surety for them; and it was expedient that he should, in such sense, die for them, because of his suretyship engagements, that he might make satisfaction to the law and justice of God, and procure the salvation of his people, and send forth the Spirit to make application of it to them.
Robert Jamieson, A. R. Fausset and David Brown
18:14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people--(Also see on Mk 14:53.)
18:1518:15: Եւ երթային զհետ Յիսուսի Սի՛մովն Պե՛տրոս եւ մեւս աշակերտն։ Եւ աշակերտն այն քանզի ծանօ՛թ էր քահանայապետին՝ եմո՛ւտ ընդ Յիսուսի ՚ի գաւիթ քահանայապետին[1989]։ [1989] Ոմանք. Երթայր զհետ Յիսուսի Սի՛մովն Պետրոս, եւ միւս եւս աշակերտ։ Ուր եւս ոմանք. Զհետ նորա Սիմովն Պետ՛՛։
15. Եւ Յիսուսի յետեւից գնում էին Սիմոն Պետրոսը եւ միւս աշակերտը: Եւ քանի որ այդ աշակերտը քահանայապետին ծանօթ էր, Յիսուսի հետ մտաւ քահանայապետի տան գաւիթը:
15 Յիսուսին ետեւէն կ’երթային Սիմոն Պետրոս եւ ուրիշ աշակերտ մը։ Այն աշակերտը քահանայապետին ծանօթ ըլլալով՝ Յիսուսին հետ քահանայապետին գաւիթը մտաւ։
Եւ երթային զհետ Յիսուսի Սիմովն Պետրոս եւ մեւս աշակերտն. եւ աշակերտն այն, քանզի ծանօթ էր քահանայապետին, եմուտ ընդ Յիսուսի ի գաւիթ քահանայապետին:

18:15: Եւ երթային զհետ Յիսուսի Սի՛մովն Պե՛տրոս եւ մեւս աշակերտն։ Եւ աշակերտն այն քանզի ծանօ՛թ էր քահանայապետին՝ եմո՛ւտ ընդ Յիսուսի ՚ի գաւիթ քահանայապետին[1989]։
[1989] Ոմանք. Երթայր զհետ Յիսուսի Սի՛մովն Պետրոս, եւ միւս եւս աշակերտ։ Ուր եւս ոմանք. Զհետ նորա Սիմովն Պետ՛՛։
15. Եւ Յիսուսի յետեւից գնում էին Սիմոն Պետրոսը եւ միւս աշակերտը: Եւ քանի որ այդ աշակերտը քահանայապետին ծանօթ էր, Յիսուսի հետ մտաւ քահանայապետի տան գաւիթը:
15 Յիսուսին ետեւէն կ’երթային Սիմոն Պետրոս եւ ուրիշ աշակերտ մը։ Այն աշակերտը քահանայապետին ծանօթ ըլլալով՝ Յիսուսին հետ քահանայապետին գաւիթը մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: За Иисусом следовали Симон Петр и другой ученик; ученик же сей был знаком первосвященнику и вошел с Иисусом во двор первосвященнический.
18:15  ἠκολούθει δὲ τῶ ἰησοῦ σίμων πέτρος καὶ ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῶ ἀρχιερεῖ, καὶ συνεισῆλθεν τῶ ἰησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως,
18:15. Ἠκολούθει (It-was-pathing-along-unto) δὲ (moreover) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous,"Σίμων (a-Simon) Πέτρος (a-Petros) καὶ (and) ἄλλος (other) μαθητής. (a-learner) ὁ (The-one) δὲ (moreover) μαθητὴς (a-learner) ἐκεῖνος (the-one-thither) ἦν (it-was) γνωστὸς (acquaintable) τῷ (unto-the-one) ἀρχιερεῖ, (unto-a-first-sacreder-of) καὶ (and) συνεισῆλθεν (it-had-came-into-together) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) εἰς (into) τὴν (to-the-one) αὐλὴν (to-a-channeling) τοῦ (of-the-one) ἀρχιερέως, (of-a-first-sacreder-of,"
18:15. sequebatur autem Iesum Simon Petrus et alius discipulus discipulus autem ille erat notus pontifici et introivit cum Iesu in atrium pontificisAnd Simon Peter followed Jesus: and so did another disciple. And that disciple was known to the high priest and went in with Jesus into the court of the high priest.
15. And Simon Peter followed Jesus, and another disciple. Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest;
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:

15: За Иисусом следовали Симон Петр и другой ученик; ученик же сей был знаком первосвященнику и вошел с Иисусом во двор первосвященнический.
18:15  ἠκολούθει δὲ τῶ ἰησοῦ σίμων πέτρος καὶ ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῶ ἀρχιερεῖ, καὶ συνεισῆλθεν τῶ ἰησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως,
18:15. sequebatur autem Iesum Simon Petrus et alius discipulus discipulus autem ille erat notus pontifici et introivit cum Iesu in atrium pontificis
And Simon Peter followed Jesus: and so did another disciple. And that disciple was known to the high priest and went in with Jesus into the court of the high priest.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: - 18: От Христа мысль Иоанна переходит к Апостолу Петру, к его отречению. Синоптики все три отречения Петра изображают без промежутков (только ев. Лука сообщает, что между вторым и третьим изречением прошло около часу - 22:59), но Иоанн говорит, что первое имело место тотчас по вступлении Апостола Петра во двор первосвященника, а второе и третье - уже по окончании допроса у Анны, когда Христа повели к Каиафе.

С Петром вместе вошел и другой ученик: то был, по объяснению Отцов и учителей Церкви, (Иоанна Златоуста, Феодорита, Кирилла Александрийского, Ефрема) сам Иоанн, вообще избегающий называть себя по имени. Цан видит здесь обозначение Апостола Иакова, брата Иоанна, но доказательства, какие он здесь приводит, малоубедительны. Собственно, этот-то ученик и ввел во двор Апостола Петра, будучи лично знаком с первосвященником. Привратница знала, что Иоанн был учеником Христа, и потому спросила Апостола Петра: "и ты не из учеников ли этого человека?" Она выражает здесь свое удивление по поводу того, что нашелся еще один человек, который решился вместе со своим учителем идти на явную опасность. Апостол Петр необдуманно дает отрицательный ответ на вопрос привратницы, не придавая важности вопросу рабыни. Затем он подходит к костру погреться вместе с рабами и слугами.
Adam Clarke: Commentary on the Bible - 1831
18:15: And - another disciple - Not That other disciple, for the article is omitted by AD, two others; some editions; Syriac, Persic, Gothic, and Nonnus. So the Vulgate is to be understood. There are many conjectures who this disciple was: Jerome, Chrysostom, Theophylact, Nonnus, Lyra, Erasmus, Piscator, and others, say it was John. It is true John frequently mentions himself in the third person; but then he has always, whom Jesus loved, as in Joh 13:23; Joh 19:26; Joh 21:7, Joh 21:20, except in Joh 19:35, where he has plainly pointed out himself as writer of this Gospel; but, in the place before us, he has mentioned no circumstance by which that disciple may be known to be John. To this may be added that John being not only a Galilean, but a fisherman by trade, it is not likely that he should have been known to the high priest, as it is here said of that disciple who followed Jesus with Peter. See Bishop Pearce and Calmet. The conjecture of Grotius is the most likely: viz. that it was the person at whose house Jesus had supped. St. Augustin, Tract. 113, speaks like a man of sound sense: We should not decide hastily, says he, on a subject concerning which the Scripture is silent.
Albert Barnes: Notes on the Bible - 1834
18:15: See the notes at Mat 26:57-58.
Another disciple - Not improbably John. Some critics, however, have supposed that this disciple was one who dwelt at Jerusalem, and who, not being a Galilean, could enter the palace without suspicion. John, however, mentions the circumstance of his being known to them, to show why it was that he was not questioned as Peter was. It is not probable that any danger resulted from its being known that he was a follower of Jesus, or that any harm was meditated on them for this. The questions asked Peter were not asked by those in authority, and his apprehensions which led to his denial were groundless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: Simon: Mat 26:58-68; Mar 14:54; Luk 22:54
Geneva 1599
18:15 (7) 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.
(7) A graphic example of the fragility of men, even the best of them, when they are left to themselves.
John Gill
18:15 And Simon Peter followed Jesus,.... It is certain, he first fled with the rest, and forsook him, as they all did, notwithstanding his resolution to abide by him; however, he was very desirous to know what would become of Jesus, and what would be the issue of things; with this view he followed him, and not to deny him; though that was the consequence. Other evangelists say he followed him afar off, at a distance, Mt 26:58; which showed some fear; and yet to follow him at all discovered love and zeal. To follow Christ is a property of his sheep, and is highly commendable, especially to follow him in sufferings; a greater character a person cannot well have, than to be a follower of Jesus, in the exercise of grace, in the discharge of duty, and in bearing the cross; and yet it does not appear that Peter did well in following Christ now; for Christ had cautioned him of his over confidence, had hinted to him that he should deny him, and had dismissed him, and took his leave of him, and the rest, on whose discharge he insisted, when he was apprehended, Jn 18:8;
And so did another disciple, and that disciple was known unto the high priest. This is thought to be the Apostle John, because he frequently speaks of himself, without mentioning his name; and these two, Peter and John, were generally together; and certain it is, that John was present at the cross at the time of Christ's crucifixion; and who is supposed to be known to the high priest, by carrying fish to his house, and selling it to him; so Nonnus says, he was known from his fishing trade: but it is not probable that he was known, or could be known by the high priest, so as to have any intimacy with him; nor is it likely that he, being a Galilaean, would venture in; he was discoverable by his speech, and would have been in equal danger with Peter; rather it was some one of the disciples of Christ, who had not openly professed him; one of the chief rulers that believed in him, but, for fear of the Pharisees, had not confessed him; it may be Nicodemus, or Joseph of Arimathea, or the man at whose house Christ had eaten the passover. In the Syriac version he is called one of the other disciples; not of the twelve, but others. However, through his knowledge of the high priest, he
went in with Jesus into the palace of the high priest; not Annas, but Caiaphas; for Christ was now brought from Annas's house to Caiaphas's, where the Scribes and elders were assembled together.
Robert Jamieson, A. R. Fausset and David Brown
18:15 Simon Peter followed Jesus--Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Mt 26:41), it was, in his case, a fatal step.
and . . . another disciple--Rather, "the other disciple"--our Evangelist himself, no doubt.
known unto the high priest--(See on Jn 18:10).
went in with Jesus into the palace of the high priest.
18:1618:16: Եւ Պե՛տրոս կայր առ դրանն արտաքոյ. ե՛լ մեւս աշակերտն՝ որ էր ծանօթ քահանայապետին, եւ ասա՛ց ցդռնապանն՝ եւ եմո՛յծ ՚ի ներքս զՊե՛տրոս[1990]։ [1990] Ոմանք. Կայր արտաքոյ առ դրանն... եւ ասէ ցդռնապանն։
16. Իսկ Պետրոսը կանգնել էր դռան մօտ, դուրսը: Միւս աշակերտը, որ ծանօթ էր քահանայապետին, դուրս ելաւ, դռնապանին ասաց եւ Պետրոսին ներս մտցրեց:
16 Բայց Պետրոս դուրսը գաւիթը կը կենար. ուստի եկաւ միւս աշակերտը, որ քահանայապետին ծանօթն էր եւ խօսեցաւ դռնապանին հետ ու ներս մտցուց Պետրոսը։
Եւ Պետրոս կայր առ դրանն արտաքոյ. ել մեւս աշակերտն որ էր ծանօթ քահանայապետին, եւ ասաց ցդռնապանն եւ եմոյծ ի ներքս զՊետրոս:

18:16: Եւ Պե՛տրոս կայր առ դրանն արտաքոյ. ե՛լ մեւս աշակերտն՝ որ էր ծանօթ քահանայապետին, եւ ասա՛ց ցդռնապանն՝ եւ եմո՛յծ ՚ի ներքս զՊե՛տրոս[1990]։
[1990] Ոմանք. Կայր արտաքոյ առ դրանն... եւ ասէ ցդռնապանն։
16. Իսկ Պետրոսը կանգնել էր դռան մօտ, դուրսը: Միւս աշակերտը, որ ծանօթ էր քահանայապետին, դուրս ելաւ, դռնապանին ասաց եւ Պետրոսին ներս մտցրեց:
16 Բայց Պետրոս դուրսը գաւիթը կը կենար. ուստի եկաւ միւս աշակերտը, որ քահանայապետին ծանօթն էր եւ խօսեցաւ դռնապանին հետ ու ներս մտցուց Պետրոսը։
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: А Петр стоял вне за дверями. Потом другой ученик, который был знаком первосвященнику, вышел, и сказал придвернице, и ввел Петра.
18:16  ὁ δὲ πέτρος εἱστήκει πρὸς τῇ θύρᾳ ἔξω. ἐξῆλθεν οὗν ὁ μαθητὴς ὁ ἄλλος ὁ γνωστὸς τοῦ ἀρχιερέως καὶ εἶπεν τῇ θυρωρῶ καὶ εἰσήγαγεν τὸν πέτρον.
18:16. ὁ (the-one) δὲ (moreover) Πέτρος (a-Petros) ἱστήκει (it-had-come-to-have-stood) πρὸς (toward) τῇ (unto-the-one) θύρᾳ (unto-a-portal) ἔξω. (out-unto-which) ἐξῆλθεν (It-had-came-out) οὖν (accordingly,"ὁ (the-one) μαθητὴς (a-learner) ὁ (the-one) ἄλλος (other) ὁ (the-one) γνωστὸς (acquaintable) τοῦ (of-the-one) ἀρχιερέως (of-a-first-sacreder-of,"καὶ (and) εἶπεν (it-had-said) τῇ (unto-the-one) θυρωρῷ (unto-a-portal-warden) καὶ (and) εἰσήγαγεν (it-had-led-into) τὸν (to-the-one) Πέτρον. (to-a-Petros)
18:16. Petrus autem stabat ad ostium foris exivit ergo discipulus alius qui erat notus pontifici et dixit ostiariae et introduxit PetrumBut Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the portress and brought in Peter.
16. but Peter was standing at the door without. So the other disciple, which was known unto the high priest, went out and spake unto her that kept the door, and brought in Peter.
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:

16: А Петр стоял вне за дверями. Потом другой ученик, который был знаком первосвященнику, вышел, и сказал придвернице, и ввел Петра.
18:16  ὁ δὲ πέτρος εἱστήκει πρὸς τῇ θύρᾳ ἔξω. ἐξῆλθεν οὗν ὁ μαθητὴς ὁ ἄλλος ὁ γνωστὸς τοῦ ἀρχιερέως καὶ εἶπεν τῇ θυρωρῶ καὶ εἰσήγαγεν τὸν πέτρον.
18:16. Petrus autem stabat ad ostium foris exivit ergo discipulus alius qui erat notus pontifici et dixit ostiariae et introduxit Petrum
But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the portress and brought in Peter.
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John Gill
18:16 But Peter stood at the door without,.... It being difficult to get in; and perhaps he might be fearful too of going in, lest he should be known; however, he waited, if he could hear or see anything, and for a proper opportunity of entrance: it would have been well if he had took the hint of providence, access not being easy, and have gone his way; for he was now at the door of temptation: it would have been best for him, if he had kept without; and indeed at a greater distance; but his curiosity had led him thus far, and he hoped for an opportunity of getting nearer, which offered in the following manner:
then went out that other disciple, which was known unto the high priest; seeing Peter through the window, by the light of the moon, for it was full moon; and knowing him, who he was, concluded he had a mind to come in, and hear and see what he could, steps out,
and spake unto her that kept the door; which might be thought more properly the business of menservants; but these being employed in apprehending and guarding Jesus, the maid, servants might be obliged to take this post. The Ethiopic version, in the next verse, calls her the doorkeeper's daughter; her father might be the porter, and he being busy, she supplied his place. Though there is no need of these conjectures, since it was usual with other nations, and it might be with the Jews, for women to be doorkeepers, as Pignorius (l) has shown out of Plautus, Petronius, Pausanias, and others. However, the other disciple, who was a man of figure and authority, and was known by the servants of the family, ordered her to open the door, and let Peter in; who accordingly did:
and brought in Peter; into the hall, where Jesus was, under the examination of the high priest.
(l) De Servis, p. 454, 455.
Robert Jamieson, A. R. Fausset and David Brown
18:16 But Peter stood at the door without--by preconcerted arrangement with his friend till he should get access for him.
Then went out that other . . . and spake to her that kept the door, and brought in Peter--The naturalness of these small details is not unworthy of notice. This other disciple first made good his own entrance on the score of acquaintance with the high priest; this secured, he goes forth again, now as a privileged person, to make interest for Peter's admission. But thus our poor disciple is in the coils of the serpent. The next steps will best be seen by inverting Jn 18:17 and Jn 18:18.
18:1718:17: Ասէ աղջիկն որ դռնապանն էր՝ ցՊե՛տրոս. Մի՞թէ՝ եւ դու յաշակերտաց առնն այնորիկ իցես։ Եւ նա ասէ. Ո՛չ եմ։
17. Այն աղջիկը, որ դռնապանն էր, Պետրոսին ասաց. «Մի՞թէ դու էլ այդ մարդու աշակերտներից ես»: Եւ նա ասաց՝ ո՛չ, չեմ:
17 Այն ատեն դռնապան աղջիկը ըսաւ Պետրոսին. «Միթէ դո՞ւն ալ այն մարդուն աշակերտներէն ես»։ Ան ալ ըսաւ. «Չեմ»։
Ասէ աղջիկն որ դռնապանն էր` ցՊետրոս. Միթէ եւ դո՞ւ յաշակերտաց առնն այնորիկ իցես: Եւ նա ասէ. Ոչ եմ:

18:17: Ասէ աղջիկն որ դռնապանն էր՝ ցՊե՛տրոս. Մի՞թէ՝ եւ դու յաշակերտաց առնն այնորիկ իցես։ Եւ նա ասէ. Ո՛չ եմ։
17. Այն աղջիկը, որ դռնապանն էր, Պետրոսին ասաց. «Մի՞թէ դու էլ այդ մարդու աշակերտներից ես»: Եւ նա ասաց՝ ո՛չ, չեմ:
17 Այն ատեն դռնապան աղջիկը ըսաւ Պետրոսին. «Միթէ դո՞ւն ալ այն մարդուն աշակերտներէն ես»։ Ան ալ ըսաւ. «Չեմ»։
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18:1717: Тут раба придверница говорит Петру: и ты не из учеников ли Этого Человека? Он сказал: нет.
18:17  λέγει οὗν τῶ πέτρῳ ἡ παιδίσκη ἡ θυρωρός, μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; λέγει ἐκεῖνος, οὐκ εἰμί.
18:17. λέγει (It-fortheth) οὖν (accordingly) τῷ (unto-the-one) Πέτρῳ (unto-a-Petros,"ἡ (the-one) παιδίσκη (childed-of) ἡ (the-one) θυρωρός (a-portal-warden,"Μὴ (Lest) καὶ (and) σὺ (thou) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) εἶ (thou-be) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) τούτου; (of-the-one-this?"λέγει (It-fortheth,"ἐκεῖνος (the-one-thither,"Οὐκ (Not) εἰμί. (I-be)
18:17. dicit ergo Petro ancilla ostiaria numquid et tu ex discipulis es hominis istius dicit ille non sumThe maid therefore that was portress saith to Peter: Art not thou also one of this man's disciple? He saith I am not.
17. The maid therefore that kept the door saith unto Peter, Art thou also of this man’s disciples? He saith, I am not.
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:

17: Тут раба придверница говорит Петру: и ты не из учеников ли Этого Человека? Он сказал: нет.
18:17  λέγει οὗν τῶ πέτρῳ ἡ παιδίσκη ἡ θυρωρός, μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; λέγει ἐκεῖνος, οὐκ εἰμί.
18:17. dicit ergo Petro ancilla ostiaria numquid et tu ex discipulis es hominis istius dicit ille non sum
The maid therefore that was portress saith to Peter: Art not thou also one of this man's disciple? He saith I am not.
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Adam Clarke: Commentary on the Bible - 1831
18:17: The damsel that kept the door - Caezarius, a writer quoted by Calmet, says this portress was named Ballila. It is worthy of remark that women, especially old women, were employed by the ancients as porters. In Sa2 4:6, both the Septuagint and Vulgate make a woman porter to Ishbosheth. Aristophanes, in Vespis, v. 765, mentions them in the same office and calls them Σηκις, Sekis, which seems to signify a common maid-servant: -
Ὁτι την θυραν ανεῳξεν ἡ Σηκις λαθρα.
And Euripides, Troad. brings in Hecuba, complaining that she, who was wont to sit upon a throne, is now reduced to the miserable necessity of becoming a porter, or a nurse, in order to get a morsel of bread. And Plautus, Curcul. Act. i. sc. 1, mentions an old woman who was keeper of the gate: -
Anus hic solet cubitare custos janitrix.
Why they, in preference to men, should be pitched upon for this office, I cannot conceive; but we find the usage was common in all ancient nations. See the notes on Mat 26:69.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: the damsel: Joh 18:16; Mat 26:69, Mat 26:70; Mar 14:66-68; Luk 22:54, Luk 22:56, Luk 22:57
I am not: Joh 18:5, Joh 18:8, Joh 21:15; Mat 26:33
John Gill
18:17 Then saith the damsel that kept the door unto Peter,.... She being relieved, either by her father, if porter, or by a fellow servant, had the opportunity of coming into the hall, where Peter was, and was curious to observe him, who he should be, that that person of note should order him to be admitted, when an affair of so much privacy and importance was transacting; and either by Peter's language, or the trouble that appeared in his countenance, or fancying: she had seen him in the temple, or in some part of the city in company With Jesus, addresses him after this manner:
art not thou also one of this man's disciples? She speaks of Christ in the vulgar dialect of the Jews, calling him "this man"; not only esteeming him a mere man, but a worthless man; and knowing he had disciples, challenges him as one of them; when he, all in flight and surprise, not expecting such a question to be put to him, without any further thought, rashly and suddenly
he saith I am not: he never denied that Christ was God or the Son of God, or that he was come in the flesh, or that he was the Messiah and Saviour of sinners; but either that he did not know what the maid said, or the person she spoke of; or, as here, that he was one of his disciples; which was a very great untruth: and many are the aggravations of his fall; which came to pass as soon as ever he was entered almost; and that by the means of a maid, a servant maid, a very inferior one; and at first perhaps they were alone; and the question put to him might not be in a virulent way, nor proceed from malice, but commiseration of him; and yet he had not resolution enough to own himself a disciple of Jesus; which he might have done, and in all likelihood might have gone safe off directly: but he that had so much confidence as to say, though all men deny thee, yet will not I; and had so much courage, as, in the face of a band of soldiers, to draw his sword, and smite one of the high priest's servants, but a few hours before, has not spirit enough in him to own his master before a servant maid!
John Wesley
18:17 Art thou also - As well as the others, one of this man's disciples - She does not appear to have asked with any design to hurt him.
Robert Jamieson, A. R. Fausset and David Brown
18:17 Then saith the damsel that kept the door--"one of the maids of the high priest," says Mark (Mk 14:66). "When she saw Peter warming himself, she looked upon him and said" (Mk 14:67). Luke is more graphic (Lk 22:56) --She "beheld him as he sat by the fire (literally, 'the light'), and earnestly looked on him (fixed her gaze upon him), and said." "His demeanor and timidity, which must have vividly showed themselves, as it so generally happens, leading to the recognition of him" [OLSHAUSEN].
Art thou not also one of this man's disciples?--that is, thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person.
He saith, I am not--"He denied before them all, saying, I know not what thou sayest" (Mt 26:70) --a common form of point blank denial; "I know [supply 'Him'] not, neither understand I what thou sayest" (Mk 14:68); "Woman, I know Him not" (Lk 22:57). This was THE FIRST DENIAL. "And he went out into the porch [thinking, perhaps, to steal away], and the cock crew," (Mk 14:68).
18:1818:18: Կային անդ ծառայքն եւ սպասաւորք, խարո՛յկ արկեալ՝ քանզի ցո՛ւրտ էր, եւ ջեռնուին. կայր ընդ նոսա եւ Պե՛տրոս՝ եւ ջեռնո՛յր։
18. Այնտեղ կային ծառաներ եւ պահակներ, որոնք խարոյկ էին արել եւ տաքանում էին, քանի որ ցուրտ էր: Պետրոսն էլ նրանց հետ կանգնել էր ու տաքանում էր:
18 Իսկ ծառաներն ու սպասաւորները հոն կայներ էին եւ կրակ վառած կը տաքնային, քանզի ցուրտ էր։ Պետրոս ալ անոնց հետ կայներ էր ու կը տաքնար։
Կային անդ ծառայքն եւ սպասաւորք խարոյկ արկեալ, քանզի ցուրտ էր, եւ ջեռնուին. կայր ընդ նոսա եւ Պետրոս եւ ջեռնոյր:

18:18: Կային անդ ծառայքն եւ սպասաւորք, խարո՛յկ արկեալ՝ քանզի ցո՛ւրտ էր, եւ ջեռնուին. կայր ընդ նոսա եւ Պե՛տրոս՝ եւ ջեռնո՛յր։
18. Այնտեղ կային ծառաներ եւ պահակներ, որոնք խարոյկ էին արել եւ տաքանում էին, քանի որ ցուրտ էր: Պետրոսն էլ նրանց հետ կանգնել էր ու տաքանում էր:
18 Իսկ ծառաներն ու սպասաւորները հոն կայներ էին եւ կրակ վառած կը տաքնային, քանզի ցուրտ էր։ Պետրոս ալ անոնց հետ կայներ էր ու կը տաքնար։
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18:1818: Между тем рабы и служители, разведя огонь, потому что было холодно, стояли и грелись. Петр также стоял с ними и грелся.
18:18  εἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ καὶ ὁ πέτρος μετ᾽ αὐτῶν ἑστὼς καὶ θερμαινόμενος.
18:18. ἱστήκεισαν (They-had-come-to-have-had-stood) δὲ (moreover,"οἱ (the-ones) δοῦλοι (bondees) καὶ (and) οἱ (the-ones) ὑπηρέται (under-rowers,"ἀνθρακιὰν (to-an-anthraxing-unto) πεποιηκότες , ( having-had-come-to-do-unto ,"ὅτι (to-which-a-one) ψύχος (a-breath) ἦν, (it-was) καὶ (and) ἐθερμαίνοντο : ( they-were-heating ) ἦν (it-was) δὲ (moreover) καὶ (and) ὁ (the-one) Πέτρος (a-Petros) μετ' (with) αὐτῶν (of-them) ἑστὼς (having-had-come-to-stand) καὶ (and) θερμαινόμενος . ( heating )
18:18. stabant autem servi et ministri ad prunas quia frigus erat et calefiebant erat autem cum eis et Petrus stans et calefaciens seNow the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing and warming himself.
18. Now the servants and the officers were standing , having made a fire of coals; for it was cold; and they were warming themselves: and Peter also was with them, standing and warming himself.
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:

18: Между тем рабы и служители, разведя огонь, потому что было холодно, стояли и грелись. Петр также стоял с ними и грелся.
18:18  εἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ καὶ ὁ πέτρος μετ᾽ αὐτῶν ἑστὼς καὶ θερμαινόμενος.
18:18. stabant autem servi et ministri ad prunas quia frigus erat et calefiebant erat autem cum eis et Petrus stans et calefaciens se
Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing and warming himself.
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Adam Clarke: Commentary on the Bible - 1831
18:18: Servants and officers - These belonged to the chief priests, etc.; the Roman soldiers had probably been dismissed after having conducted Christ to Annas.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: who: Joh 18:25; Mar 14:54; Luk 22:55, Luk 22:56
for: Luk 22:44
Peter: Gen 49:6; Kg1 19:9; Psa 1:1, Psa 26:4-10; Pro 13:20; Act 4:23; Co1 15:33; Co2 6:15-17; Eph 5:11, Eph 5:12
John Gill
18:18 And the servants and officers stood there,.... In a certain part of the hall, the middle of it; the Vulgate Latin reads, "by the coals": it follows,
who had made a fire of coals, for it was cold; though it was the passover, and harvest near. Dr. Lightfoot has observed from our countryman Biddulph, who was at Jerusalem at this time of the year, that though in the daytime it was as hot as with us at Midsummer, yet such very great dews fell as made it very cold, especially in the night; and from one of the Jewish canons (m), that the year was not intercalated, (which when done was chiefly on account of the passover,) neither for snow nor frost; which, as he justly remarks, supposes there might be frost and snow at the time of the passover. The same is observed in the Talmud (n), where the gloss upon it is,
"that they might not desist, on that account, from coming to the passover.''
The sense is, that whereas sometimes snow fell about the time of the passover; which might be thought to be an hinderance to some from coming to it; this never was a reason that came into consideration with the sanhedrim, or prevailed upon them to intercalate a month, that so the passover might not fall at a time of year when there was usually snow. The passover was always in the spring of the year, when nights are commonly cold, as they are generally observed to be at the vernal equinox: this night might be remarkably cold; which seems to be suggested by the Persic version, which reads, "for it was cold that night"; and the Ethiopic version, "for the cold of that night was great"; and adds what is neither in the text, nor true, "for the country was cold". The Arabic version, as it should seem, very wrongly renders it, "for it was winter"; since the passover was never kept in the winter season, but always in the spring, in the month Nisan: the winter season, with the Jews, were half the month of Chisleu, all Tebeth, and half Shebet (o); though this is to be observed in favour of that version, that the Jews distinguish their winter into two parts; the one they call which, as the gloss says, is the strength of winter, the coldest part of it, and which lasts the time before mentioned; and the other they call which is the end of winter, and when the cold is not so strong; and half Nisan is taken into this; for they say that half Shebat, all Adar, and half Nisan, are reckoned to this part of winter: so that, according to this account, the fourteenth of Nisan, which was the day on which the passover was killed; or at least the fifteenth, which was now begun, was the last day of winter, and so just secures the credit of the above version.
And they warmed themselves, and Peter stood with them, and warmed himself: he was cold both inwardly and outwardly; and being so, he gets into bad company; and it may be with a view that he might not be suspected, but be taken for one of their own sort, as one who had the same ill opinion of Jesus they had; and by the light of the fire he is again discovered and challenged, which makes way for a second denial.
(m) Maimon. Hilch. Kiddush Chodesh, c. 4. sect. 6. (n) T. Bab. Sanhedrin, fol. 11. 1. (o) T. Bab. Bava Metzia, fol. 106. 2.
Robert Jamieson, A. R. Fausset and David Brown
18:18 And the servants and officers--the menials and some of the "band" that "took Jesus." (Also see on Mk 14:54.)
stood there, who had made--"having made."
a fire of coals, for it was cold, and they warmed themselves--"John alone notices the material (charcoal) of which the fire was made, and the reason for a fire--the coldness of the night" [WEBSTER and WILKINSON]. "Peter went in and sat with the servants to see the end (Mt 26:58), and warmed himself at the fire" (Mk 14:54). These two statements are extremely interesting. His wishing to "see the end," of issue of these proceedings, was what led him into the palace, for he evidently feared the worst. But once in, the serpent coil is drawn closer; it is a cold night, and why should not he take advantage of the fire as well as others? Besides, in the talk of the crowd about the all-engrossing topic, he may pick up something which he would like to hear. "And as Peter was beneath in the palace" (Mk 14:66). Matthew (Mt 26:69) says, "sat without in the palace." According to Oriental architecture, and especially in large buildings, as here, the street door--or heavy folding gate through which single persons entered by a wicket kept by a porter--opened by a passage or "porch" (Mk 14:68) into a quadrangular court, here called the "palace" or hall, which was open above, and is frequently paved with flagstones. In the center of this court the "fire" would be kindled (in a brazier). At the upper end of it, probably, was the chamber in which the trial was held, open to the court and not far from the fire (Lk 22:61), but on a higher level; for Mark (Mk 14:66) says the court was "beneath" it. The ascent was, perhaps, by a short flight of steps. This explanation will make the intensely interesting details more intelligible.
18:1918:19: Եւ քահանայապետն եհա՛րց ցՅիսուս վասն աշակերտացն՝ եւ վասն վարդապետութեան նորա[1991]։ [1991] Ոմանք. Վասն աշակերտացն նորա, եւ։
19. Իսկ քահանայապետը հարց տուեց Յիսուսին նրա աշակերտների եւ վարդապետութեան մասին:
19 Քահանայապետը Յիսուսին հարցուց իրեն աշակերտներուն ու վարդապետութեանը վրայով։
Եւ քահանայապետն եհարց ցՅիսուս վասն աշակերտացն եւ վասն վարդապետութեան նորա:

18:19: Եւ քահանայապետն եհա՛րց ցՅիսուս վասն աշակերտացն՝ եւ վասն վարդապետութեան նորա[1991]։
[1991] Ոմանք. Վասն աշակերտացն նորա, եւ։
19. Իսկ քահանայապետը հարց տուեց Յիսուսին նրա աշակերտների եւ վարդապետութեան մասին:
19 Քահանայապետը Յիսուսին հարցուց իրեն աշակերտներուն ու վարդապետութեանը վրայով։
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18:1919: Первосвященник же спросил Иисуса об учениках Его и об учении Его.
18:19  ὁ οὗν ἀρχιερεὺς ἠρώτησεν τὸν ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ καὶ περὶ τῆς διδαχῆς αὐτοῦ.
18:19. Ὁ (The-one) οὖν (accordingly) ἀρχιερεὺς (a-first-sacreder-of) ἠρώτησεν (it-entreated-unto) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) περὶ (about) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) καὶ (and) περὶ (about) τῆς (of-the-one) διδαχῆς (of-a-teaching) αὐτοῦ. (of-it)
18:19. pontifex ergo interrogavit Iesum de discipulis suis et de doctrina eiusThe high priest therefore asked Jesus of his disciples and of his doctrine.
19. The high priest therefore asked Jesus of his disciples, and of his teaching.
The high priest then asked Jesus of his disciples, and of his doctrine:

19: Первосвященник же спросил Иисуса об учениках Его и об учении Его.
18:19  ὁ οὗν ἀρχιερεὺς ἠρώτησεν τὸν ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ καὶ περὶ τῆς διδαχῆς αὐτοῦ.
18:19. pontifex ergo interrogavit Iesum de discipulis suis et de doctrina eius
The high priest therefore asked Jesus of his disciples and of his doctrine.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: - 21: Каиафа хочет сделать Христу предварительный допрос, но Христос отказывается ему давать какие-либо разъяснения о Своем учении: вся Его деятельность прошла совершенно открыто для всех. Он не собирал народ на какие-нибудь тайные совещания (отсюда можно заключить, что первосвященник хотел придать делу Христа политическую окраску).
Adam Clarke: Commentary on the Bible - 1831
18:19: Asked Jesus of his disciples, and of his doctrine - He probably asked him by what authority, or in virtue of what right, he collected disciples, formed a different sect, preached a new doctrine, and set himself up for a public reformer? As religion was interested in these things, the high priest was considered as being the proper judge. But all this, with what follows, was transacted by night, and this was contrary to established laws. For the Talmud states, Sanhed. c. iv. s. 1, that - "Criminal processes can neither commence not terminate, but during the course of the day. If the person be acquitted, the sentence may be pronounced during that day; but, if he be condemned, the sentence cannot be pronounced till the next day. But no kind of judgment is to be executed, either on the eve of the Sabbath, or the eve of any festival." Nevertheless, to the lasting infamy of this people, Christ was judicially interrogated and condemned during the night; and on the night too of the passover, or, according to others, on the eve of that feast. Thus, as I have remarked before, all the forms of justice were insulted and outraged in the case of our Lord. In this his humiliation his judgment was taken away. See Act 8:33.
Albert Barnes: Notes on the Bible - 1834
18:19: The high priest then asked Jesus of his disciples - To ascertain their number and power. The charge on which they wished to arraign him was that of sedition, or of rebellion against Caesar. To make that plausible, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction; but, as they had no direct proof of that, the high priest insidiously and improperly attempted to draw the Saviour into a confession. Of this he was aware, and referred him to the proper source of evidence - his open, undisguised conduct before the world.
His doctrine - His teaching. The sentiments that he inculcated. The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treasonable against the Roman government. Either would have answered the design of the Jews, and they doubtless expected that he - an unarmed and despised Galilean, now completely in their power - would easily be drawn into confessions which art and malice could use to procure his condemnation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: asked: Luk 11:53, Luk 11:54, Luk 20:20
Geneva 1599
18:19 (8) The high priest then asked Jesus of his disciples, and of his doctrine.
(8) Christ defends his cause, but only slightly, not that he would withdraw himself from death, but to show that he was condemned as someone who was innocent.
John Gill
18:19 The high priest then asked Jesus,.... Being now brought from Annas to Caiaphas, who was the high priest and mouth of the sanhedrim, and to whom it appertained to hear and try a cause relating to doctrine. And what he did was by putting questions to him, instead of opening the charge against him, and calling for witnesses to support it. The person he interrogated was a greater high priest than himself; was that prophet Moses spoke of, to whom the Jews were to hearken, and no other than the Son of God, and King of Israel; who, when at twelve years of age, asked the doctors questions, and answered theirs, to their great astonishment. He first inquires
of his disciples, not so much who they were, and what they were, and how many they were, and where they were now, as for what purpose he gathered them together; whether it was not with some seditious views to overturn the present government, and set up himself as a temporal prince; and this he did, that he might be able to send him, with a charge against him, to the Roman governor: he did not ask for his disciples to come and speak on his behalf, if they had anything to say for him, which, by their canons (p), was allowed and encouraged:
"if any of the disciples (of the person accused) says, I have a crime to lay to his charge, they silence him; but if one of the disciples says, I have something to say in his favour, they bring him up, and place him between them; nor does he go down from thence all the day; and if there is anything in what he says, , "they hearken to him".''
The Jews indeed pretend (q) that after Jesus was found guilty, a herald went before him forty days declaring his crime, and signifying, that if anyone knew anything worthy in him, to come and declare it; but none were found: but this is all lies and falsehood, to cover their wickedness; no disciple of his was allowed to speak for him. The high priest next asked Jesus
of his doctrine; not for the sake of information and instruction, nor to see whether it was according to the Scriptures; but if it was a new doctrine, and his own, and whether it tended to idolatry or blasphemy, and whether it was factious and seditious, that so they might have wherewith to accuse him; for though they had got his person, they were at a loss for an accusation; and yet this self-same man that put these questions, and was fishing for something against him, had before given counsel to put him to death, right or wrong: all this was doing, and these questions were put to Jesus, whilst Peter was denying him.
(p) T. Bab. Sanhedrin, fol. 40. 1. Maimon. Hilch. Sanhedrin, c. 10. sect. 8. (q) T. Bab. Sanhedrin, fol. 43. 1.
Robert Jamieson, A. R. Fausset and David Brown
18:19 The high priest . . . asked Jesus of his disciples, and of his doctrine--probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. (Also see on Mk 14:54.)
18:2018:20: Պատասխանի ետ նմա Յիսուս. Ես՝ յայտնապէս խօսեցայ յաշխարհի. ես՝ յամենայն ժամ ուսուցի՛ ՚ի ժողովրդեանն, եւ ՚ի տաճարի անդ՝ ուր ամենայն Հրեայք ժողովեալ էին, եւ ՚ի ծածուկ ինչ ո՛չ խօսեցայ[1992]։ [1992] Օրինակ մի. Խօսեցայ աշխարհի... եւ ծածուկ ինչ ո՛չ խօ՛՛։
20. Յիսուս նրան պատասխանեց. «Ես բացայայտ ասացի բոլորին. ես միշտ ուսուցանել եմ ժողովարանում եւ տաճարի մէջ, ուր հաւաքւում էին բոլոր հրեաները. եւ ծածուկ ոչինչ չեմ խօսել:
20 Յիսուս պատասխան տուաւ անոր. «Ես աշխարհին յայտնի խօսեցայ. ես ամէն ատեն ժողովարաններուն մէջ ու տաճարին մէջ սորվեցուցի, ուր բոլոր Հրեաները կը հաւաքուէին ու ծածուկ բան մը չխօսեցայ։
Պատասխանի ետ նմա Յիսուս. Ես յայտնապէս խօսեցայ աշխարհի. ես յամենայն ժամ ուսուցի ի ժողովրդեանն, եւ ի տաճարի անդ ուր ամենայն Հրեայք ժողովեալ էին, եւ ի ծածուկ ինչ ոչ խօսեցայ:

18:20: Պատասխանի ետ նմա Յիսուս. Ես՝ յայտնապէս խօսեցայ յաշխարհի. ես՝ յամենայն ժամ ուսուցի՛ ՚ի ժողովրդեանն, եւ ՚ի տաճարի անդ՝ ուր ամենայն Հրեայք ժողովեալ էին, եւ ՚ի ծածուկ ինչ ո՛չ խօսեցայ[1992]։
[1992] Օրինակ մի. Խօսեցայ աշխարհի... եւ ծածուկ ինչ ո՛չ խօ՛՛։
20. Յիսուս նրան պատասխանեց. «Ես բացայայտ ասացի բոլորին. ես միշտ ուսուցանել եմ ժողովարանում եւ տաճարի մէջ, ուր հաւաքւում էին բոլոր հրեաները. եւ ծածուկ ոչինչ չեմ խօսել:
20 Յիսուս պատասխան տուաւ անոր. «Ես աշխարհին յայտնի խօսեցայ. ես ամէն ատեն ժողովարաններուն մէջ ու տաճարին մէջ սորվեցուցի, ուր բոլոր Հրեաները կը հաւաքուէին ու ծածուկ բան մը չխօսեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: Иисус отвечал ему: Я говорил явно миру; Я всегда учил в синагоге и в храме, где всегда Иудеи сходятся, и тайно не говорил ничего.
18:20  ἀπεκρίθη αὐτῶ ἰησοῦς, ἐγὼ παρρησίᾳ λελάληκα τῶ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῶ ἱερῶ, ὅπου πάντες οἱ ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῶ ἐλάλησα οὐδέν.
18:20. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it) Ἰησοῦς (an-Iesous,"Ἐγὼ (I) παρρησίᾳ (unto-an-all-uttering-unto) λελάληκα (I-had-come-to-speak-unto) τῷ (unto-the-one) κόσμῳ: (unto-a-configuration) ἐγὼ (I) πάντοτε (all-to-the-one-which-also) ἐδίδαξα (I-taught) ἐν (in) συναγωγῇ (unto-a-leading-together) καὶ (and) ἐν (in) τῷ (unto-the-one) ἱερῷ, (unto-sacred,"ὅπου (to-which-of-whither) πάντες ( all ) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ) συνέρχονται , ( they-cometh-together ) καὶ (and) ἐν (in) κρυπτῷ (unto-concealed) ἐλάλησα (I-spoke-unto) οὐδέν: (to-not-moreover-one)
18:20. respondit ei Iesus ego palam locutus sum mundo ego semper docui in synagoga et in templo quo omnes Iudaei conveniunt et in occulto locutus sum nihilJesus answered him: I have spoken openly to the world. I have always taught in the synagogue and in the temple, whither all the Jews resort: and in secret I have spoken nothing.
20. Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing.
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:

20: Иисус отвечал ему: Я говорил явно миру; Я всегда учил в синагоге и в храме, где всегда Иудеи сходятся, и тайно не говорил ничего.
18:20  ἀπεκρίθη αὐτῶ ἰησοῦς, ἐγὼ παρρησίᾳ λελάληκα τῶ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῶ ἱερῶ, ὅπου πάντες οἱ ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῶ ἐλάλησα οὐδέν.
18:20. respondit ei Iesus ego palam locutus sum mundo ego semper docui in synagoga et in templo quo omnes Iudaei conveniunt et in occulto locutus sum nihil
Jesus answered him: I have spoken openly to the world. I have always taught in the synagogue and in the temple, whither all the Jews resort: and in secret I have spoken nothing.
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Adam Clarke: Commentary on the Bible - 1831
18:20: I spake openly to the world - To every person in the land indiscriminately - to the people at large: the τῳ κοσμῳ, here, is tantamount to the French tout le monde, all the world, i.e. every person within reach. This is another proof that St. John uses the term world to mean the Jewish people only; for it is certain our Lord did not preach to the Gentiles. The answer of our Lord, mentioned in this and the following verse, is such as became a person conscious of his own innocence, and confident in the righteousness of his cause. I have taught in the temple, in the synagogues, in all the principal cities, towns, and villages, and through all the country. I have had no secret school. You and your emissaries have watched me every where. No doctrine has ever proceeded from my lips, but what was agreeable to the righteousness of the law and the purity of God. My disciples, when they have taught, have taught in the same way, and had the same witnesses. Ask those who have attended our public ministrations, and hear whether they can prove that I or my disciples have preached any false doctrines, have ever troubled society, or disturbed the state. Attend to the ordinary course of justice, call witnesses, let them make their depositions, and then proceed to judge according to the evidence brought before you.
Albert Barnes: Notes on the Bible - 1834
18:20: Openly to the world - If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret; he would have retired from public view, and would have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse in the synagogue and in the temple. He here speaks the language of one conscious of innocence and determined to insist on his rights.
Always resort - Constantly assemble. They were required to assemble there three times in a year, and great multitudes were there constantly.
In secret ... - He had taught no private or concealed doctrine. He had taught nothing to his disciples which he had not himself taught in public and commanded them to do, Mat 10:27; Luk 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: I spake: Joh 7:14, Joh 7:26, Joh 7:28, Joh 8:2, Joh 10:23-39; Psa 22:22, Psa 40:9; Mat 4:23, Mat 9:35, Mat 21:23-27; Mat 26:65; Luk 4:15, Luk 19:45-47, Luk 20:1-8, Luk 21:37
and in: Joh 7:4; Isa 45:19, Isa 48:16; Mat 24:26; Act 26:26
John Gill
18:20 Jesus answered him,.... Not to the first of these questions, concerning his disciples; not because they had all now forsaken him, and one was denying him; nor because he would not betray them; nor because he would suffer alone; but because if his doctrine was good; it could not be blameworthy to have disciples, and to teach them: and the charge of sedition, blasphemy, and idolatry, they wanted to fasten on him, would sufficiently appear to be groundless by the doctrine he preached; and as to that he answers not directly what he taught, but declares the manner in which he delivered it, and which was such, that they that heard him could not be strangers to it.
I spake openly to the world; with all plainness, freedom, and boldness, without any reserve or ambiguity; and that not to a few persons only, to his own particular disciples, but to all the people of the Jews, who crowded in great numbers to hear him; insomuch that it was said by his enemies, that the world was gone after him.
I ever taught in the synagogue; the Arabic, "the synagogues"; the places of public worship in all parts of the nation, where the Jews met to pray, and read, and hear the word:
and in the temple; at Jerusalem, whenever he was in that city;
whither the Jews always resort; for prayer, and to offer sacrifice, and particularly at the three grand festivals of the year, the passover, Pentecost, and feast of tabernacles, when all the males from all parts appeared before the Lord. Accordingly, the Alexandrian copy, and some others, read, "whither all the Jews resort"; and so read the Vulgate Latin, Syriac, Persic, and Ethiopic versions.
And in secret have I said nothing; not but that our Lord taught in other places than what are here mentioned, as on mountains, in deserts, by the sea shore, and in private houses, yet generally to great multitudes; and though he sometimes conversed alone, and in secret with his disciples, yet what he taught them was either an explanation of what he had said in public, or was perfectly agreeable to it.
John Wesley
18:20 I spake openly - As to the manner: continually - As to the time: in the synagogue and temple - As to the place. In secret have I said nothing - No point of doctrine which I have not taught in public.
Robert Jamieson, A. R. Fausset and David Brown
18:20 I spake--have spoken.
openly to the world--See Jn 7:4.
I ever taught in the synagogues and in the temple, whither the Jews always resort--courting publicity, though with sublime noiselessness.
in secret have I said--spake I.
nothing--that is, nothing of any different nature; all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Is 45:19; Is 48:16). (Also see on Mk 14:54.)
18:2118:21: Զի՞ հարցանես զիս. հա՛րց զայնոսիկ՝ որ լուանն, թէ զի՛նչ խօսեցայ ընդ նոսա. ահաւասիկ նոքա գիտե՛ն զինչ խօսեցայ[1993]։ [1993] Ոսկան. Որք լուանն եթէ զինչ ասացի ցնոսա։ Ոմանք. Ահաւանիկ նոքա գիտեն զի՛նչ ասացի։ ՚Ի լուս՛՛. Գիտեն զի՛նչ ասացի. համաձայն ոմանց ՚ի բնաբ՛՛։
21. Ինձ ինչո՞ւ ես հարցուփորձ անում. հարցուփորձ արա նրանց, ովքեր լսել են, թէ ես նրանց հետ ինչ եմ խօսել. ահա՛, նրանք գիտեն, թէ ինչ եմ ասել»:
21 Ինչո՞ւ ինծի կը հարցնես, լսողներուն հարցուր թէ ի՞նչ խօսեցայ իրենց. ահա ինչ որ խօսեցայ՝ գիտեն իրենք»։
Զի՞ հարցանես զիս, հարց զայնոսիկ որ լուանն, թէ զինչ խօսեցայ ընդ նոսա. ահաւասիկ նոքա գիտեն զինչ խօսեցայ:

18:21: Զի՞ հարցանես զիս. հա՛րց զայնոսիկ՝ որ լուանն, թէ զի՛նչ խօսեցայ ընդ նոսա. ահաւասիկ նոքա գիտե՛ն զինչ խօսեցայ[1993]։
[1993] Ոսկան. Որք լուանն եթէ զինչ ասացի ցնոսա։ Ոմանք. Ահաւանիկ նոքա գիտեն զի՛նչ ասացի։ ՚Ի լուս՛՛. Գիտեն զի՛նչ ասացի. համաձայն ոմանց ՚ի բնաբ՛՛։
21. Ինձ ինչո՞ւ ես հարցուփորձ անում. հարցուփորձ արա նրանց, ովքեր լսել են, թէ ես նրանց հետ ինչ եմ խօսել. ահա՛, նրանք գիտեն, թէ ինչ եմ ասել»:
21 Ինչո՞ւ ինծի կը հարցնես, լսողներուն հարցուր թէ ի՞նչ խօսեցայ իրենց. ահա ինչ որ խօսեցայ՝ գիտեն իրենք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2121: Что спрашиваешь Меня? спроси слышавших, что Я говорил им; вот, они знают, что Я говорил.
18:21  τί με ἐρωτᾷς; ἐρώτησον τοὺς ἀκηκοότας τί ἐλάλησα αὐτοῖς· ἴδε οὖτοι οἴδασιν ἃ εἶπον ἐγώ.
18:21. τί (what-one) με (to-me) ἐρωτᾷς; (thou-entreat-unto?"ἐρώτησον (Thou-should-have-entreated-unto) τοὺς (to-the-ones) ἀκηκοότας ( to-having-hath-had-come-to-hear ) τί (to-what-one) ἐλάλησα (I-spoke-unto) αὐτοῖς: (unto-them) ἴδε (thou-should-have-had-seen,"οὗτοι (the-ones-these) οἴδασιν (they-had-come-to-see) ἃ ( to-which ) εἶπον (I-had-said) ἐγώ. (I)
18:21. quid me interrogas interroga eos qui audierunt quid locutus sum ipsis ecce hii sciunt quae dixerim egoWhy askest thou me? Ask them who have heard what I have spoken unto them. Behold they know what things I have said.
21. Why askest thou me? ask them that have heard , what I spake unto them: behold, these know the things which I said.
Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said:

21: Что спрашиваешь Меня? спроси слышавших, что Я говорил им; вот, они знают, что Я говорил.
18:21  τί με ἐρωτᾷς; ἐρώτησον τοὺς ἀκηκοότας τί ἐλάλησα αὐτοῖς· ἴδε οὖτοι οἴδασιν ἃ εἶπον ἐγώ.
18:21. quid me interrogas interroga eos qui audierunt quid locutus sum ipsis ecce hii sciunt quae dixerim ego
Why askest thou me? Ask them who have heard what I have spoken unto them. Behold they know what things I have said.
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Albert Barnes: Notes on the Bible - 1834
18:21: Why askest thou me? Ask them ... - Jesus here insisted on his rights, and reproves the high priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was that they should establish the charge by fair and incontrovertible evidence. We may here learn:
1. That, though Jesus was willing to be Rev_iled and persecuted, yet he also insisted that justice should be done him.
2. He was conscious of innocence, and he had been so open in his conduct that he could appeal to the vast multitudes which had heard him as witnesses in his favor.
3. It is proper for us, when persecuted and Rev_iled, meekly but firmly to insist on our rights, and to demand that justice shall be done us. Laws are made to protect the innocent as well as to condemn the guilty.
4. Christians, like their Saviour, should so live that they may confidently appeal to all who have known them as witnesses of the sincerity, purity, and rectitude of their lives, Pe1 4:13-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: ask: Mat 26:59, Mat 26:60; Mar 14:55-59; Luk 22:67; Act 24:12, Act 24:13, Act 24:18-20
John Gill
18:21 Why askest thou me?.... He seems surprised at the high priest's conduct, that he should put such questions to him, who stood bound before him; was brought there as a criminal, and was the defendant, and not obliged to accuse himself; nor could it be thought, that whatever evidence or testimony he should give, would have much weight with the persons before whom he stood.
Ask them which heard me, what I said unto them; he appeals to his hearers, many of whom were then present; and these his enemies, even his worst enemies, so clear was his case, so free was his doctrine from sedition and blasphemy, so innocent was he in the whole of his deportment and conduct, that he even submits to have his case issued and determined by what his hearers should say of him; and these not his friends, but his enemies; see Is 50:8;
behold, they, or these,
know what I have said; pointing at some persons present, perhaps the very officers who had been sent to take him before, but returned without him, declaring that never man spake like him.
John Wesley
18:21 Why askest thou me - Whom thou wilt not believe?
Robert Jamieson, A. R. Fausset and David Brown
18:21 Why askest thou me? ask them which heard me . . . they know what I . . . said--This seems to imply that He saw the attempt to draw Him into self-crimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. (Also see on Mk 14:54.)
18:2218:22: Իբրեւ նա՝ զա՛յն ասաց, մի ոմն ՚ի սպասաւորացն որ ա՛նդ կայր, ած ապտա՛կ Յիսուսի՝ եւ ասէ. Ա՞յդպէս պատասխանի տաս քահանայապետիդ[1994]։ [1994] Ոսկան. Նա զայս ասաց։
22. Երբ նա այս ասաց, այնտեղ կանգնած պահակներից մէկը մի ապտակ տուեց Յիսուսին ու ասաց. «Այդպէ՞ս ես պատասխան տալիս քահանայապետին»:
22 Երբ ասիկա ըսաւ, սպասաւորներէն մէկը, որ հոն կայներ էր, Յիսուսին ապտակ մը զարկաւ՝ ըսելով. «Այդպէ՞ս պատասխան կու տաս քահանայապետին»։
Իբրեւ նա զայն ասաց, մի ոմն ի սպասաւորացն որ անդ կայր, ած ապտակ Յիսուսի եւ ասէ. Ա՞յդպէս պատասխանի տաս քահանայապետիդ:

18:22: Իբրեւ նա՝ զա՛յն ասաց, մի ոմն ՚ի սպասաւորացն որ ա՛նդ կայր, ած ապտա՛կ Յիսուսի՝ եւ ասէ. Ա՞յդպէս պատասխանի տաս քահանայապետիդ[1994]։
[1994] Ոսկան. Նա զայս ասաց։
22. Երբ նա այս ասաց, այնտեղ կանգնած պահակներից մէկը մի ապտակ տուեց Յիսուսին ու ասաց. «Այդպէ՞ս ես պատասխան տալիս քահանայապետին»:
22 Երբ ասիկա ըսաւ, սպասաւորներէն մէկը, որ հոն կայներ էր, Յիսուսին ապտակ մը զարկաւ՝ ըսելով. «Այդպէ՞ս պատասխան կու տաս քահանայապետին»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: Когда Он сказал это, один из служителей, стоявший близко, ударил Иисуса по щеке, сказав: так отвечаешь Ты первосвященнику?
18:22  ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν ἔδωκεν ῥάπισμα τῶ ἰησοῦ εἰπών, οὕτως ἀποκρίνῃ τῶ ἀρχιερεῖ;
18:22. ταῦτα (To-the-ones-these) δὲ (moreover) αὐτοῦ (of-it) εἰπόντος (of-having-had-said) εἷς (one) παρεστηκὼς (having-had-come-to-stand-beside) τῶν (of-the-ones) ὑπηρετῶν (of-under-rowers) ἔδωκεν (it-gave) ῥάπισμα (to-a-slapping-to) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) εἰπών (having-had-said,"Οὕτως (Unto-the-one-this) ἀποκρίνῃ ( thou-separate-off ) τῷ (unto-the-one) ἀρχιερεῖ; (unto-a-first-sacreder-of?"
18:22. haec autem cum dixisset unus adsistens ministrorum dedit alapam Iesu dicens sic respondes pontificiAnd when he had said these things, one of the servants standing by gave Jesus a blow, saying: Answerest thou the high priest so?
22. And when he had said this, one of the officers standing by struck Jesus with his hand, saying, Answerest thou the high priest so?
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:

22: Когда Он сказал это, один из служителей, стоявший близко, ударил Иисуса по щеке, сказав: так отвечаешь Ты первосвященнику?
18:22  ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν ἔδωκεν ῥάπισμα τῶ ἰησοῦ εἰπών, οὕτως ἀποκρίνῃ τῶ ἀρχιερεῖ;
18:22. haec autem cum dixisset unus adsistens ministrorum dedit alapam Iesu dicens sic respondes pontifici
And when he had said these things, one of the servants standing by gave Jesus a blow, saying: Answerest thou the high priest so?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: - 23. Один из служителей, сопровождавших Христа, желая угодить первосвященнику, нанес Христу удар по щеке. Это был крайне гнусный поступок: бить подсудимого считалось недопустимым даже у варваров. Но здесь исполнилось предсказание пророка Михея: "тростью будут бить по ланите судью Израилева" (Мих. 5:1). Христос, однако, не оставляет без ответа нелепый поступок слуги. Из этого можно заключать, что заповедь Христа о непротивлении злу (Мф. 5:39) нельзя понимать так буквально, как ее некоторые понимают: Христос требует, чтобы Его наказывали по закону, а не произволу. И если Иоанн приводит это требование Христа, высказанное по поводу только одного удара, нанесенного Христу, то этим он хочет указать на произвол, какой проявили по отношению ко Христу иудейские власти и все неверующее иудейство вообще.
Adam Clarke: Commentary on the Bible - 1831
18:22: One of the officers - struck Jesus - This was an outrage to all justice: for a prisoner, before he is condemned, is ever considered to be under the especial protection of justice; nor has any one a right to touch him, but according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered nor died.
Albert Barnes: Notes on the Bible - 1834
18:22: One of the officers - One of the inferior officers, or those who attended on the court.
With the palm, of his hand - This may mean: "Gave him a blow either with the open hand or with a rod" - the Greek does not determine which. In whatever way it was done, it was a violation of all law and justice. Jesus had showed no disrespect for the office of the high priest, and if he had, this was not the proper way to punish it. The Syriac reads thus: "Smote the cheek of Jesus." The Vulgate and Arabic: "Gave him a blow."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: struck: Job 16:10, Job 30:10-12; Isa 50:5-7; Jer 20:2; Mic 5:1; Mat 26:67, Mat 26:68; Mar 14:65; Luk 22:63, Luk 22:64; Act 23:2, Act 23:3
the palm of his hand: or, a rod
Answerest: Act 23:4, Act 23:5
John Gill
18:22 And when he had thus spoken,.... What was so right and reasonable, in so becoming a manner, without heat or passion:
one of the officers which stood by; it may be one of those who had been sent to him and had been a hearer of him, whom Jesus might look wistfully at, or point unto, when he said the above words, at which he might be provoked: and therefore
stroke Jesus with the palm of his hand; or gave him a rap with a rod, or smote him with a staff, as some think, is the sense of the phrase; though the Syriac, agreeably to our version, reads it, he smote him, , "upon his cheek"; gave him, what we commonly call, a slap on the face; and which is always esteemed a very great affront, and was a piece of rudeness and insolence to the last degree in this man:
saying, answerest thou the high priest so? This he said, as well as gave the blow, either out of flattery to the high priest, or to clear himself from being a favourer of Christ; which, by what had been said, he might think would be suspected: some have thought this was Malchus, whose ear Christ had healed; if so, he was guilty of great ingratitude.
John Wesley
18:22 Answerest thou the high priest so? - With so little reverence?
Robert Jamieson, A. R. Fausset and David Brown
18:22 struck Jesus with the palm . . . Answerest Thou the high priest so--(See Is 50:6; and compare Acts 23:2). (Also see on Mk 14:54.)
18:2318:23: Եւ Յիսուս՝ ասէ ցնա. Եթէ չա՛ր ինչ խօսեցայ, վկայեա՛ վասն չարին, իսկ եթէ բարի, ընդէ՞ր հարկանես զիս։
23. Եւ Յիսուս նրան ասաց. «Եթէ վատ խօսեցի, վկայի՛ր վատի մասին, իսկ եթէ լաւ՝ ինձ ինչո՞ւ ես խփում»:
23 Յիսուս անոր պատասխանեց. «Եթէ սխալ խօսեցայ, վկայէ սխալին համար. իսկ եթէ ճիշդ խօսեցայ, ինչո՞ւ կը զարնես ինծի»։
Եւ Յիսուս ասէ ցնա. Եթէ չար ինչ խօսեցայ, վկայեա վասն չարին, իսկ եթէ բարի, ընդէ՞ր հարկանես զիս:

18:23: Եւ Յիսուս՝ ասէ ցնա. Եթէ չա՛ր ինչ խօսեցայ, վկայեա՛ վասն չարին, իսկ եթէ բարի, ընդէ՞ր հարկանես զիս։
23. Եւ Յիսուս նրան ասաց. «Եթէ վատ խօսեցի, վկայի՛ր վատի մասին, իսկ եթէ լաւ՝ ինձ ինչո՞ւ ես խփում»:
23 Յիսուս անոր պատասխանեց. «Եթէ սխալ խօսեցայ, վկայէ սխալին համար. իսկ եթէ ճիշդ խօսեցայ, ինչո՞ւ կը զարնես ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: Иисус отвечал ему: если Я сказал худо, покажи, что худо; а если хорошо, что ты бьешь Меня?
18:23  ἀπεκρίθη αὐτῶ ἰησοῦς, εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις;
18:23. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it) Ἰησοῦς (an-Iesous,"Εἰ (If) κακῶς (unto-disrupted) ἐλάλησα, (I-spoke-unto) μαρτύρησον (thou-should-have-witnessed-unto) περὶ (about) τοῦ (of-the-one) κακοῦ: (of-disrupted) εἰ (if) δὲ (moreover) καλῶς, (unto-seemly,"τί (to-what-one) με (to-me) δέρεις; (thou-swipe?"
18:23. respondit ei Iesus si male locutus sum testimonium perhibe de malo si autem bene quid me caedisJesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me?
23. Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?
Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me:

23: Иисус отвечал ему: если Я сказал худо, покажи, что худо; а если хорошо, что ты бьешь Меня?
18:23  ἀπεκρίθη αὐτῶ ἰησοῦς, εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις;
18:23. respondit ei Iesus si male locutus sum testimonium perhibe de malo si autem bene quid me caedis
Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:23: Spoken evil - In my answer to the high priest. If there was any disrespect to the office, and lack of regard for the law which appointed him, then testify to the fact, and let punishment be inflicted according to the law; compare Exo 22:28.
But if well ... - While an accused person is on trial he is under the protection of the court, and has a right to demand that all legal measures shall be taken to secure his rights. On this right Jesus insisted, and thus showed that, though he had no disposition to take Rev_enge, yet he claimed that, when arraigned, strict justice should be done. This shows that his precept that when we are smitten on one cheek we should turn the other Mat 5:39, is consistent with a firm demand that justice should be done us. That precept refers, besides, rather to private masters than to judicial proceedings. It does not demand that, when we are unjustly arraigned or assaulted, and when the law is in our favor, we should sacrifice our rights to the malignant accuser. Such a surrender would be injustice to the law and to the community, and be giving legal triumph to the wicked, and destroying the very end of all law. In private matters this effect would not follow, and we should there bear injuries without Rev_iling or seeking for vengeance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: If: Co2 10:1; Pe1 2:20-23
John Gill
18:23 Jesus answered him,.... For the high priest took no notice of him, nor any of the sanhedrim, though the action was so insolent and indecent, both as to the manner in which it was done, and the person, an officer, by whom it was done; and considering the circumstances of it, in the palace of the high priest, in his presence, and before so grand a council, and whilst a cause was trying; and it was a barbarous, as well as an impious action, considering the person to whom it was done. Wherefore Jesus replies to him, without making use of his divine power as the Son of God, or discovering any warmth of spirit, and heat of passion, as a man, mildly and rationally argues with him;
if I have spoken evil, bear witness of the evil: meaning, either if he had, to his knowledge, delivered any wicked doctrine in the course of his ministry, or had at that time said any evil thing of the high priest, or any other person, he desires that he would make it to appear, and give proper proof and evidence of it:
but if well, why smitest thou me? If he had said nothing contrary to truth, reason, and good manners, then he ought not to be used and treated in such an injurious way. And moreover, the officer ought to have been corrected by the Council, and have been made to pay the two hundred "zuzim", or pence, the line for such an affront, according to the Jewish canon, or more, according to the dignity of the person abused (r).
(r) Misn. Bava Kama, c. 8. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
18:23 If I have spoken, &c.--"if I spoke" evil, in reply to the high priest. (Also see on Mk 14:54.)
if well--He does not say "If not" evil, as if His reply were merely unobjectionable: "well" seems to challenge more than this as due to His remonstrance This shows that Mt 5:39 is not to be taken to the letter.
18:2418:24: Եւ առաքեաց զնա Անա կապեա՛լ առ Կայիափա քահանայապետ։
24. Եւ Աննան նրան կապած ուղարկեց Կայիափա քահանայապետի մօտ:
24 Աննան զանիկա կապած՝ Կայիափա քահանայապետին ղրկեց։
Եւ առաքեաց զնա Աննա կապեալ առ Կայիափա քահանայապետ:

18:24: Եւ առաքեաց զնա Անա կապեա՛լ առ Կայիափա քահանայապետ։
24. Եւ Աննան նրան կապած ուղարկեց Կայիափա քահանայապետի մօտ:
24 Աննան զանիկա կապած՝ Կայիափա քահանայապետին ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:2424: Анна послал Его связанного к первосвященнику Каиафе.
18:24  ἀπέστειλεν οὗν αὐτὸν ὁ ἅννας δεδεμένον πρὸς καϊάφαν τὸν ἀρχιερέα.
18:24. Ἀπέστειλεν (It-set-off) οὖν (accordingly) αὐτὸν (to-it,"ὁ (the-one) Ἅννας (an-Annas,"δεδεμένον (to-having-had-come-to-be-binded) πρὸς (toward) Καιάφαν (to-a-Kaiafas) τὸν (to-the-one) ἀρχιερέα. (to-a-first-sacreder-of)
18:24. et misit eum Annas ligatum ad Caiaphan pontificemAnd Annas sent him bound to Caiphas the high priest.
24. Annas therefore sent him bound unto Caiaphas the high priest.
Now Annas had sent him bound unto Caiaphas the high priest:

24: Анна послал Его связанного к первосвященнику Каиафе.
18:24  ἀπέστειλεν οὗν αὐτὸν ὁ ἅννας δεδεμένον πρὸς καϊάφαν τὸν ἀρχιερέα.
18:24. et misit eum Annas ligatum ad Caiaphan pontificem
And Annas sent him bound to Caiphas the high priest.
24. Annas therefore sent him bound unto Caiaphas the high priest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Евангелист, сообщая, что Анна послал Христа к Каиафе, по-видимому, предполагает, что Каиафа еще не допрашивал Христа. Но выражение: "к Каиафе" означает: "в жилище Каиафы". (ср. выражение: "к тебе" в 1Тим. 3:14, т. е. в Ефес, или: "через вас" во 2Кор. 1:16, т. е. через Коринф). А прибавка: "первосвященнику" в самом конце стиха (по греч. тексту) указывает на то, что теперь Христос отправлен был к Каиафе уже на формальный суд.
Adam Clarke: Commentary on the Bible - 1831
18:24: Now Annas had sent him, etc. - It has been observed before that the proper place of this verse is immediately after the 13th; and, if it be allowed to stand here, it should be read in a parenthesis, and considered as a recapitulation of what had been before done.
Albert Barnes: Notes on the Bible - 1834
18:24: Compare Joh 18:13 with Mat 26:57.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: Annas: Annas was dismissed from being high priest, ad 23, after filling that office for fifteen years; but, being a person of distinguished character, and having had no fewer than five sons who had successively enjoyed the dignity of the high-priesthood, and the present high priest Caiaphas being his son-in-law, he must have possessed much authority in the nation. It was at the palace of Caiaphas where the chief priests, elders, and scribes were assembled the whole of the night to see the issue of their stratagem. Joh 18:13; Mat 26:57
bound: Joh 18:13
John Gill
18:24 Now Annas had sent him bound,.... As he found him, when the captain, band, and officers brought him to him; who having pleased himself with so agreeable a sight, and had asked him some few questions, and perhaps insulted him, sent him away in this manner,
unto Caiaphas the high priest: his son-in-law, as the more proper person to be examined before; and especially as the grand council was sitting at his house. This was done before Peter's first denial of Christ; which, it is plain, was in the palace of the high priest, and not in Annas's house; though there seems no reason on this account to place these words at the end of the 13th verse, as they are by some, since they manifestly refer to time past, and do not at all obscure or hinder the true order of the history, as standing here.
John Wesley
18:24 Now Annas had sent him to Caiaphas - As is implied Jn 18:13. Bound - Being still bound, Jn 18:12.
Robert Jamieson, A. R. Fausset and David Brown
18:24 Now Annas had sent him bound unto Caiaphas--Our translators so render the words, understanding that the foregoing interview took place before Caiaphas; Annas, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, "Annas sent Him [not 'had sent Him'] to Caiaphas"--and the "now" being of doubtful authority. Thus read, the verse affords no evidence that He was sent to Caiaphas before the interview just recorded, but implies rather the contrary. We take this interview, then, with some of the ablest interpreters, to be a preliminary and non-official one with Annas, at an hour of the night when Caiaphas' Council could not convene; and one that ought not to be confounded with that solemn one recorded by the other Evangelists, when all were assembled and witnesses called. But the building in which both met with Jesus appears to have been the same, the room only being different, and the court, of course, in that case, one. (Also see on Mk 14:54.)
18:2518:25: Եւ Սի՛մովն Պե՛տրոս կա՛յր անդ՝ եւ ջեռնոյր. ասեն ցնա. Մի՞թէ՝ եւ դու յաշակերտա՛ց անտի նորա իցես։ Նա՝ ուրացա՛ւ եւ ասէ՝ թէ չե՛մ։
25. Եւ Սիմոն Պետրոսը այնտեղ կանգնած էր ու տաքանում էր. նրան ասացին. «Մի՞թէ դու էլ նրա աշակերտներից ես»: Նա ուրացաւ եւ ասաց՝ ո՛չ, չեմ:
25 Սիմոն Պետրոս ալ հոն կայներ էր ու կը տաքնար եւ ըսին իրեն. «Միթէ դո՞ւն ալ անոր աշակերտներէն ես»։ Անիկա ուրացաւ ու ըսաւ թէ «Չեմ»։
Եւ Սիմովն Պետրոս կայր անդ եւ ջեռնոյր. ասեն ցնա. Միթէ եւ դո՞ւ յաշակերտաց անտի նորա իցես: Նա ուրացաւ եւ ասէ թէ` չեմ:

18:25: Եւ Սի՛մովն Պե՛տրոս կա՛յր անդ՝ եւ ջեռնոյր. ասեն ցնա. Մի՞թէ՝ եւ դու յաշակերտա՛ց անտի նորա իցես։ Նա՝ ուրացա՛ւ եւ ասէ՝ թէ չե՛մ։
25. Եւ Սիմոն Պետրոսը այնտեղ կանգնած էր ու տաքանում էր. նրան ասացին. «Մի՞թէ դու էլ նրա աշակերտներից ես»: Նա ուրացաւ եւ ասաց՝ ո՛չ, չեմ:
25 Սիմոն Պետրոս ալ հոն կայներ էր ու կը տաքնար եւ ըսին իրեն. «Միթէ դո՞ւն ալ անոր աշակերտներէն ես»։ Անիկա ուրացաւ ու ըսաւ թէ «Չեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2525: Симон же Петр стоял и грелся. Тут сказали ему: не из учеников ли Его и ты? Он отрекся и сказал: нет.
18:25  ἦν δὲ σίμων πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὗν αὐτῶ, μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο ἐκεῖνος καὶ εἶπεν, οὐκ εἰμί.
18:25. Ἦν (It-was) δὲ (moreover) Σίμων (a-Simon) Πέτρος (a-Petros) ἑστὼς (having-had-come-to-stand) καὶ (and) θερμαινόμενος . ( heating ) εἶπον (They-had-said) οὖν (accordingly) αὐτῷ (unto-it,"Μὴ (Lest) καὶ (and) σὺ (thou) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) εἶ; (thou-be?" ἠρνήσατο ( It-denied-unto ,"ἐκεῖνος (the-one-thither,"καὶ (and) εἶπεν (it-had-said,"Οὐκ (Not) εἰμί. (I-be)
18:25. erat autem Simon Petrus stans et calefaciens se dixerunt ergo ei numquid et tu ex discipulis eius es negavit ille et dixit non sumAnd Simon Peter was standing and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it and said: I am not.
25. Now Simon Peter was standing and warming himself. They said therefore unto him, Art thou also of his disciples? He denied, and said, I am not.
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:

25: Симон же Петр стоял и грелся. Тут сказали ему: не из учеников ли Его и ты? Он отрекся и сказал: нет.
18:25  ἦν δὲ σίμων πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὗν αὐτῶ, μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο ἐκεῖνος καὶ εἶπεν, οὐκ εἰμί.
18:25. erat autem Simon Petrus stans et calefaciens se dixerunt ergo ei numquid et tu ex discipulis eius es negavit ille et dixit non sum
And Simon Peter was standing and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it and said: I am not.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: - 27: Петр, между тем, продолжал стоять на дворе у костра (Иоанн, вероятно, последовал за Христом сначала к Анне, а потом к Каиафе). Тут он подвергается новой опасности. Слуги, видя между собою незнакомого им человека, естественно предположили, что он из числа учеников Христа и спросили его об этом. Петр, уже однажды ответив на этот вопрос отрицательно (привратнице) и опасаясь, в случае если даст теперь ответ утвердительный, - что его уличат в противоречии самому себе и выведут отсюда нежелательные для него заключения о нем, отрекается от Христа и во второй раз. Наконец, когда один из служителей спросил Петра, не его ли он видел в саду со Христом - это был родственник Малха, - то Петру для спасения себя ничего не оставалось делать, как снова подтвердить свое отречение. Он мог полагать, на основании самого тона вопроса, что при свете факелов слуга не ясно разглядел его лицо.

Рассказ об отречении Петра Иоанн заканчивает простым указанием на то, что непосредственно за отречением Петра пропел петух. Об этом он сообщает для того чтобы показать, как точно исполнилось пророчество Христа об отречении Петра (13:39). Прочие подробности этого события, указываемые синоптиками, он опускает как известные его читателям.
Albert Barnes: Notes on the Bible - 1834
18:25: See the notes at Mat 26:72-74.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: stood: Joh 18:18; Mar 14:37, Mar 14:38, Mar 14:67; Luk 22:56
They: Mat 26:69, Mat 26:71; Mar 14:68-70; Luk 22:58
He: Gen 18:15; Pro 29:25; Gal 2:11-13
Geneva 1599
18:25 (9) 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.
(9) After men have once fallen, they cannot only not lift themselves up by their own strength, but also they fall more and more into a worse condition, until they are raised up again by a new power from God.
John Gill
18:25 And Simon Peter stood and warmed himself,.... This is repeated from Jn 18:18 to connect the history, and carry on the thread of the account of Peter's denial of Christ, which is interrupted by inserting the examination of Christ before the high priest, which was made at the same time. Peter stood among, and continued with the servants and officers of the high priest, warming himself by a fire they had made, it being a cold night; and this proved of bad consequence to him. The company and conversation of wicked men should be abstained from; no good is got thereby; continuance among such is very dangerous; men are too often more concerned for their bodies than their souls; Satan baits his temptations for the fleshly and sensitive part; and that which is thought to be for good, is the occasion of hurt.
They said therefore unto him; the servants and officers, among whom he stood warming himself, having observed what the maid had said to him:
art thou not also one of his disciples? suspecting that he was, though he had denied it, and therefore press him to give a direct answer: they might observe his countenance to fall, when the maid put the question to him; there might be something in his dress, and especially in his speech, which increased the suspicion:
but he denied it, and said, I am not; a second time. This denial of his being a disciple of Christ, as before, did not arise from a sense of his unworthiness to be one; nor from diffidence and distrust of a right to such a character; but from the fear of men; and being ashamed of Christ, he denies that which was his great mercy, privilege, and glory.
Robert Jamieson, A. R. Fausset and David Brown
18:25 And Simon Peter was standing and warming himself. They said therefore . . . Art thou not also one of his disciples?--In Mt 26:71 the second charge was made by "another maid, when he was gone out into the porch," who "saw him, and said unto them that were there, This [fellow] was also with Jesus of Nazareth." So also Mk 14:69. But in Lk 22:58 it is said, "After a little while" (from the time of the first denial), "another [man] saw him, and said, Thou art also of them." Possibly it was thrown at him by more than one; but these circumstantial variations only confirm the truth of the narrative.
He denied it, and said, I am not--in Mt 26:72, "He denied with an oath, I do not know the man." This was THE SECOND DENIAL.
18:2618:26: Եւ ասէ մի ոմն ՚ի ծառայից քահանայապետին՝ ազգակա՛ն այնորիկ, զորոյ զունկն եհա՛տ Պե՛տրոս. Ո՞չ ես իսկ տեսի զքեզ ՚ի պարտիզի անդ ընդ նմա[1995]։ [1995] Ոմանք. Որոյ զունկնն եհատ։
26. Եւ քահանայապետի ծառաներից մէկը՝ նրա՛ ազգականը, որի ականջը Պետրոսը կտրել էր, ասաց. «Չէ՞ որ ես ինքս տեսայ քեզ նրա հետ պարտէզում»:
26 Քահանայապետին ծառաներէն մէկն ալ, այն մարդուն ազգականը, որուն ականջը Պետրոս կտրեր էր, ըսաւ. «Չէ՞ որ ես քեզ տեսայ պարտէզին մէջ անոր հետ»։
Եւ ասէ մի ոմն ի ծառայից քահանայապետին, ազգական այնորիկ զորոյ զունկն եհատ Պետրոս. Ո՞չ ես իսկ տեսի զքեզ ի պարտիզի անդ ընդ նմա:

18:26: Եւ ասէ մի ոմն ՚ի ծառայից քահանայապետին՝ ազգակա՛ն այնորիկ, զորոյ զունկն եհա՛տ Պե՛տրոս. Ո՞չ ես իսկ տեսի զքեզ ՚ի պարտիզի անդ ընդ նմա[1995]։
[1995] Ոմանք. Որոյ զունկնն եհատ։
26. Եւ քահանայապետի ծառաներից մէկը՝ նրա՛ ազգականը, որի ականջը Պետրոսը կտրել էր, ասաց. «Չէ՞ որ ես ինքս տեսայ քեզ նրա հետ պարտէզում»:
26 Քահանայապետին ծառաներէն մէկն ալ, այն մարդուն ազգականը, որուն ականջը Պետրոս կտրեր էր, ըսաւ. «Չէ՞ որ ես քեզ տեսայ պարտէզին մէջ անոր հետ»։
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18:2626: Один из рабов первосвященнических, родственник тому, которому Петр отсек ухо, говорит: не я ли видел тебя с Ним в саду?
18:26  λέγει εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως, συγγενὴς ὢν οὖ ἀπέκοψεν πέτρος τὸ ὠτίον, οὐκ ἐγώ σε εἶδον ἐν τῶ κήπῳ μετ᾽ αὐτοῦ;
18:26. λέγει (It-fortheth,"εἷς (one) ἐκ (out) τῶν (of-the-ones) δούλων (of-bondees) τοῦ (of-the-one) ἀρχιερέως, (of-a-first-sacreder) συγγενὴς (together-kindreded) ὢν (being) οὗ (of-which) ἀπέκοψεν (it-felled-off,"Πέτρος (a-Petros,"τὸ (to-the-one) ὠτίον (to-an-earlet,"Οὐκ (Not) ἐγώ (I) σε (to-thee) εἶδον (I-had-seen) ἐν (in) τῷ (unto-the-one) κήπῳ (unto-a-garden) μετ' (with) αὐτοῦ; (of-it?"
18:26. dicit unus ex servis pontificis cognatus eius cuius abscidit Petrus auriculam nonne ego te vidi in horto cum illoOne of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did not I see thee in the garden with him?
26. One of the servants of the high priest, being a kinsman of him whose ear Peter cut off, saith, Did not I see thee in the garden with him?
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:

26: Один из рабов первосвященнических, родственник тому, которому Петр отсек ухо, говорит: не я ли видел тебя с Ним в саду?
18:26  λέγει εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως, συγγενὴς ὢν οὖ ἀπέκοψεν πέτρος τὸ ὠτίον, οὐκ ἐγώ σε εἶδον ἐν τῶ κήπῳ μετ᾽ αὐτοῦ;
18:26. dicit unus ex servis pontificis cognatus eius cuius abscidit Petrus auriculam nonne ego te vidi in horto cum illo
One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did not I see thee in the garden with him?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: being: Joh 18:10
Did: Pro 12:19; Mat 26:73; Mar 14:70, Mar 14:71; Luk 22:59, Luk 22:60
John Gill
18:26 One of the servants of the high priest,.... Hearing him so stiffly deny that he was a disciple of Jesus, when he had great reason to believe he was:
being his kinsman, whose ear Peter cut off; a near relation of Malchus, to whom Peter had done this injury; and who was present at the same time, and no doubt took particular notice of him; and the more, because of what he had done to his kinsman:
saith unto him, did not I see thee in the garden with him? as if he should have said, I saw thee with my own eyes along with Jesus, this very night in the garden, beyond Kidron, where he was apprehended, how canst thou deny it? and wilt thou stand in it so confidently, that thou art not one of his disciples?
Robert Jamieson, A. R. Fausset and David Brown
18:26 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--No doubt his relationship to Malchus drew attention to the man who smote him, and this enabled him to identify Peter. "Sad reprisals!" [BENGEL]. The other Evangelists make his detection to turn upon his dialect. "After a while ['about the space of one hour after' (Lk 22:59)] came unto him they that stood by and said to Peter, Surely thou also art one of them, for thy speech betrayeth thee" (Mt 26:73). "Thou art a Galilean, and thy speech agreeth thereto" (Mk 14:70; and so Lk 22:59). The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed; but hoping, probably, to put them off the scent by joining in the fireside talk, he only thus revealed himself.
18:2718:27: Դարձեալ ուրացա՛ւ Պետրոս. եւ վաղվաղակի հա՛ւ խօսեցաւ։
27. Պետրոսը դարձեալ ուրացաւ. եւ իսկոյն մի աքաղաղ կանչեց:
27 Այն ատեն Պետրոս նորէն ուրացաւ։ Նոյն պահուն հաւը խօսեցաւ։
Դարձեալ ուրացաւ Պետրոս, եւ վաղվաղակի հաւ խօսեցաւ:

18:27: Դարձեալ ուրացա՛ւ Պետրոս. եւ վաղվաղակի հա՛ւ խօսեցաւ։
27. Պետրոսը դարձեալ ուրացաւ. եւ իսկոյն մի աքաղաղ կանչեց:
27 Այն ատեն Պետրոս նորէն ուրացաւ։ Նոյն պահուն հաւը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2727: Петр опять отрекся; и тотчас запел петух.
18:27  πάλιν οὗν ἠρνήσατο πέτρος· καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
18:27. πάλιν (Unto-furthered) οὖν (accordingly) ἠρνήσατο ( it-denied-unto ,"Πέτρος: (a-Petros,"καὶ (and) εὐθέως (unto-straight) ἀλέκτωρ (it-sounded-unto,"ἐφώνησεν. (a-cock)
18:27. iterum ergo negavit Petrus et statim gallus cantavitAgain therefore Peter denied: and immediately the cock crew.
27. Peter therefore denied again: and straightway the cock crew.
Peter then denied again: and immediately the cock crew:

27: Петр опять отрекся; и тотчас запел петух.
18:27  πάλιν οὗν ἠρνήσατο πέτρος· καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
18:27. iterum ergo negavit Petrus et statim gallus cantavit
Again therefore Peter denied: and immediately the cock crew.
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Adam Clarke: Commentary on the Bible - 1831
18:27: And - the cock crew - Peter denied our Lord three times: -
Peter's First Denial.
I. This took place, when he was without, or beneath, in the hall of Caiaphas's house. He was not in the higher part where Christ stood before the high priest; but without that division of the hall, and in the lower part with the servants and officers, at the fire kindled in the midst of the hall, Joh 18:16, Joh 18:18; and the girl who kept the door had entered into the hall, where she charged Peter.
Peter's Second Denial.
II. This was in a short time after the first, Luk 22:58. Having once denied his Master, he naturally retired from the place where his accuser was to the vestibule of the hall, Mat 26:71, and it was the time of the first cock-crowing, or soon after midnight. After remaining here a short time, perhaps an hour, another girl sees him, and says to them who were standing by in the vestibule, that he was one of them. Peter, to avoid this charge, withdraws into the hall, and warms himself. The girl, and those to whom she had spoken, follow him; the communication between the two places being immediate. Here a man enforces the charge of the girl, according to Luke; and others urge it, according to St. John; and Peter denies Jesus vehemently.
Peter's Third Denial.
III. He was now in the hall, and also within sight of Jesus, though at such a distance from him that Jesus could not know what passed, but in a supernatural way. And, about an hour after his second denial, those who stood by founded a third charge against him, on his being a Galilean, which St. Luke says, Luk 22:59, one in particular strongly affirmed; and which, according to John, Joh 18:26, was supported by one of Malchus's relations. This occasioned a more vehement denial than before, and immediately the cock crew the second time, which is eminently called αλεκτοροφωνια. The first denial may have been between our twelve and one; and the second between our two and three.
At the time of the third denial, Luk 22:61 proves that Jesus was in the same room with Peter. We must farther observe that Matthew, Mat 26:57, lays the scene of Peter's denials in the house of Caiaphas: whereas John, Joh 18:15-23, seems to intimate that these transactions took place in the house of Annas; but this difficulty arises from the injudicious insertion of the particle ουν, therefore, in Joh 18:24, which should be omitted, on the authority of ADES, Mt. BH, many others; besides some versions, and some of the primitive fathers. Griesbach has left it out of the text. See Bishop Newcome's Harm. notes, p. 48.
The time of Peter's denials happened during the space of the third Roman watch, or that division of the night, between twelve and three, which is called αλεκτοροφωνια, or cock-crowing, Mar 13:35. Concerning the nature and progress of Peter's denial, see the notes on Mat 26:58, Mat 26:69-75.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: and: Joh 13:38; Mat 26:34, Mat 26:74, Mat 26:75; Mar 14:30, Mar 14:68, Mar 14:71, Mar 14:72; Luk 22:34, Luk 22:60-62
John Gill
18:27 Peter then denied again,.... A third time, as the Ethiopic version renders it; and that, according to other evangelists, with cursing and swearing; for now he was more affrighted than before, lest should he be taken up, and it be proved upon him, that he was the person that cut off Malchus's ear, he should be sentenced to a fine, or it may be some capital punishment. The fine for plucking a man's ears, and which some understand of plucking them off, was four hundred "zuzim" (s), or, pence; which, as they answer to Roman pence, amount to twelve pounds ten shillings; a sum of money Peter perhaps could not have raised, without great difficulty: and therefore, that it might be believed he was not a disciple of Christ, so not the man; he swears in a profane manner, and imprecates the judgments of God upon him:
and immediately the cock crew; the second time; which was a signal by which he might call to remembrance, what Christ had said to him; that before the cock crowed twice, he should deny him thrice, Mk 14:72. It was now early in the morning, about three o'clock, or somewhat after.
(s) Misn. Bava Kama, c. 8, sect. 6. Vid. L'Empereur in ib.
Robert Jamieson, A. R. Fausset and David Brown
18:27 Peter then denied again--But, if the challenge of Malchus' kinsman was made simultaneously with this on account of his Galilean dialect, it was no simple denial; for Mt 26:74 says, "Then began he to curse and to swear, saying, I know not the man." So Mk 14:71. This was THE THIRD DENIAL.
and immediately--"while he yet spake" (Lk 22:60).
the cock crew--As Mark is the only Evangelist who tells us that our Lord predicted that the cock should crow twice (Mk 14:30), so he only mentions that it did crow twice (Mk 14:72). The other Evangelists, who tell us merely that our Lord predicted that "before the cock should crow he would deny Him thrice" (Mt 26:34; Lk 22:34; Jn 13:38), mention only one actual crowing, which was Mark's last. This is something affecting in this Evangelist--who, according to the earliest tradition (confirmed by internal evidence), derived his materials so largely from Peter as to have been styled his "interpreter," being the only one who gives both the sad prediction and its still sadder fulfilment in full. It seems to show that Peter himself not only retained through all his after-life the most vivid recollection of the circumstances of his fall, but that he was willing that others should know them too. The immediately subsequent acts are given in full only in Luke (Lk 22:61-62): "And the Lord turned and looked upon Peter," from the hall of judgment to the court, in the way already explained. But who can tell what lightning flashes of wounded love and piercing reproach shot from that "look" through the eye of Peter into his heart! "And Peter remembered the word of the Lord, how He had said unto him, Before the cock crow, thou shalt deny Me thrice. And Peter went out and wept bitterly." How different from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his Master which ruled his life. But the immediate cause of the revulsion, which made Peter "weep bitterly," was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you that he may sift you as wheat, but I have prayed [rather, 'I prayed'] for thee that thy faith fail not" (see on Lk 22:31-32), may we not say that this prayer fetched down all that there was in that 'look' to pierce and break the heart of. Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on Mk 16:7).
18:2818:28: Եւ ածե՛ն զՅիսուս ՚ի վանացն Կայիափայ յապարանս դատաւորին. եւ էր այգո՛ւց։ Եւ նոքա ո՛չ մտին յապարանսն, զի մի՛ պղծիցին, այլ զի ուտիցե՛ն զզատիկն[1996]։ [1996] Ոմանք. Զի մի՛ պղծեսցին։
28. Կայիափայի տնից Յիսուսին տարան կուսակալի ապարանքը: Այգաբաց էր: Բայց նրանք ապարանք չմտան, որպէսզի չպղծուեն եւ որպէսզի զատկական ընթրիքը կարողանան ուտել:
28 Յիսուսը Կայիափային տունէն կուսակալին պալատը տարին։ Ալ առտու էր։ Իրենք պալատը չմտան, որպէս զի չպղծուին, հապա որպէս զի զատիկը ուտեն։
Եւ ածին զՅիսուս ի վանացն Կայիափայ յապարանս դատաւորին, եւ էր այգուց. եւ նոքա ոչ մտին յապարանսն, զի մի՛ պղծեսցին, այլ զի ուտիցեն զզատիկն:

18:28: Եւ ածե՛ն զՅիսուս ՚ի վանացն Կայիափայ յապարանս դատաւորին. եւ էր այգո՛ւց։ Եւ նոքա ո՛չ մտին յապարանսն, զի մի՛ պղծիցին, այլ զի ուտիցե՛ն զզատիկն[1996]։
[1996] Ոմանք. Զի մի՛ պղծեսցին։
28. Կայիափայի տնից Յիսուսին տարան կուսակալի ապարանքը: Այգաբաց էր: Բայց նրանք ապարանք չմտան, որպէսզի չպղծուեն եւ որպէսզի զատկական ընթրիքը կարողանան ուտել:
28 Յիսուսը Կայիափային տունէն կուսակալին պալատը տարին։ Ալ առտու էր։ Իրենք պալատը չմտան, որպէս զի չպղծուին, հապա որպէս զի զատիկը ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:2828: От Каиафы повели Иисуса в преторию. Было утро; и они не вошли в преторию, чтобы не оскверниться, но чтобы [можно было] есть пасху.
18:28  ἄγουσιν οὗν τὸν ἰησοῦν ἀπὸ τοῦ καϊάφα εἰς τὸ πραιτώριον· ἦν δὲ πρωΐ· καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν ἀλλὰ φάγωσιν τὸ πάσχα.
18:28. Ἄγουσιν (They-leadeth) οὖν (accordingly) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἀπὸ (off) τοῦ (of-the-one) Καιάφα (of-a-Kaiafas) εἰς (into) τὸ (to-the-one) πραιτώριον: (to-a-praitorion) ἦν (it-was) δὲ (moreover) πρωί: (unto-early) καὶ (and) αὐτοὶ (them) οὐκ (not) εἰσῆλθον (they-had-came-into) εἰς (into) τὸ (to-the-one) πραιτώριον, (to-a-praitorian,"ἵνα (so) μὴ (lest) μιανθῶσιν (they-might-have-been-stain-belonged,"ἀλλὰ (other) φάγωσιν (they-might-have-had-devoured) τὸ (to-the-one) πάσχα. (to-a-Pascha)
18:28. adducunt ergo Iesum a Caiapha in praetorium erat autem mane et ipsi non introierunt in praetorium ut non contaminarentur sed manducarent paschaThen they led Jesus from Caiphas to the governor's hall. And it was morning: and they went not into the hall, that they might not be defiled, but that they might eat the pasch.
28. They lead Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the passover.
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:

28: От Каиафы повели Иисуса в преторию. Было утро; и они не вошли в преторию, чтобы не оскверниться, но чтобы [можно было] есть пасху.
18:28  ἄγουσιν οὗν τὸν ἰησοῦν ἀπὸ τοῦ καϊάφα εἰς τὸ πραιτώριον· ἦν δὲ πρωΐ· καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν ἀλλὰ φάγωσιν τὸ πάσχα.
18:28. adducunt ergo Iesum a Caiapha in praetorium erat autem mane et ipsi non introierunt in praetorium ut non contaminarentur sed manducarent pascha
Then they led Jesus from Caiphas to the governor's hall. And it was morning: and they went not into the hall, that they might not be defiled, but that they might eat the pasch.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: О суде над Христом у Каиафы Иоанн ничего не сообщает: об этом читателям было достаточно известно из синоптиков. Он прямо переходит к изображению суда над Христом у Пилата. Было утро, т. е. уже наступил день (ср. Лк. 22:66) примерно около 6-ти часов утра. Христа повели в преторию, т. е. в бывший дворец Ирода Великого, где обыкновенно имели пребывание римские прокураторы, когда приезжали в Иерусалим. От этого дворца, находившегося на западной стороне города, доселе уцелела так называемая башня Давидова.

Евангелист замечает при этом, что иудеи не вошли в преторию, чтобы не осквернится, но сохранить себя в чистоте для вкушения пасхи. В доме язычника Пилата, конечно, имелись кислые хлебы, а иудеи уже накануне Пасхи, именно 13-го Нисана обязаны были удалять из домов своих все заквашенное (Баженов. 127) как не соответствующее той чистоте, какую иудеи обязаны были сохранять во время Пасхи.

Но что значит здесь выражение: "чтобы можно было есть пасху?" Разве пасха еще не была совершена? Из синоптических Евангелий ясно видно, что Христос с Своими учениками пасху уже совершил (см. Мф. 26:17: и парал.). Как же могло случиться, что иудеи, приведшие Христа к Пилату, не совершили еще пасху? На этот вопрос толкователи дают различные ответы. Одни (напр., Lambert. The Passover. - Joumal of Thel. St. Jon. 1903) утверждают, что у иудеев не было точно установленного времени для совершения пасхи, и Христос совершил пасху в обычное время, тогда как представители иудейства, руководясь более точными, по их мнению, календарными исчислениями, справляли в тот год Пасху днем позже чем простой народ.

Проф. Хвольсон (Последняя пасхальная вечеря Иисуса Христа. - Христ. Чтение 1875: и 1878: г.) прибавляет к этому, что Христос поступил совершенно правильно, совершив пасху 13-го Нисана, потому что в год смерти Иисуса Христа 14-е Нисана совпало с пятницей, в которую нельзя было заколоть пасхального агнца вследствие столкновения ее с субботой. Поэтому заклание пасхального агнца было для всех евреев перенесено на 13-е, т. е. на вечер четверга. Но в законе было сказано, чтобы пасхальный агнец был вкушаем до утра и только; число этого утра не было указано, и Христос, как и многие другие евреи, вкусил агнца в тот же день, в какой этот агнец был заклан, именно 13-го, тогда как представители иудейства нашли более правильным вкусить агнца на другой день, т. е. 14-го вечером.

Иные (в последнее время особенно Цан) стараются доказать, что в рассматриваемом стихе нет и речи о вкушении пасхального агнца. Выражение: "есть пасху" означает будто бы вкушение жертвы, которая приносилась на другой день праздника Пасхи 15-го числа (это так называемая "Хагига"), и вкушение опресноков (Kommentar 3. Evang ioh С. 621: и сл.). Наконец, многие из новейших толкователей (напр., Луази, Юлихер и др.) полагают, что Иоанн намеренно отступает здесь от правильной хронологии синоптиков, для того чтобы провести мысль о том, что наш пасхальный агнец - Христос. По изображению его Евангелия, Христос умирает в тот день и час, когда, по закону, был закалаем пасхальный агнец.

Из указанных объяснений наиболее правдоподобным представляется первое, по которому одни евреи совершали в год смерти Христа Пасху 13-го, а другие - 14-го Нисана. Принимая это объяснение, подтверждаемое вычислениями такого знатока еврейской археологии, как проф. Хвольсон, мы вполне уясняем себе, почему на другой день после вкушения Христом пасхи, члены синедриона находят возможным для себя устраивать суд и казнь над Христом, почему Симон Киринеянин только еще возвращается с работы (Мк. 15:21), жены приготовляют ароматы (Лк. 23:56), Иосиф Аримафейский находит где купить плащаницу (Мф. 15:46). Для многих праздник еще не начался, и разные лавки с товарами еще были открыты. Предание христианской Церкви также подтверждает правдоподобность такого объяснения. Напр., святой Климент Александрийский прямо говорит, что Господь совершил Пасху 13-го Нисана - днем ранее законного срока (у Баженова с. 126). И в христианских церквах востока в древнее время - до конца второго века - Пасху праздновали 14-го Нисана, посвящая ее воспоминанию дня смерти Христа и, следовательно, полагали, что Христос совершил Пасху 13-го Нисана. Наконец, и еврейское предание сообщает, что Иисус был распят накануне пасхального праздника (там же с., 135). Таким образом, мы с достаточным основанием можем сказать, что Иоанн точнее определяет здесь хронологические отношения, чем синоптики, по которым дело представляется так, будто бы Христос вкусил пасху в тот день, в который ее вкушали все Иудеи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28 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. 29 Pilate then went out unto them, and said, What accusation bring ye against this man? 30 They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. 31 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: 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? 34 Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? 35 Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? 36 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. 37 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. 38 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. 39 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? 40 Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

We have here an account of Christ's arraignment before Pilate, the Roman governor, in the prætorium (a Latin word made Greek), the prætor's house, or hall of judgment; thither they hurried him, to get him condemned in the Roman court, and executed by the Roman power. Being resolved on his death, they took this course, 1. That he might be put to death the more legally and regularly, according to the present constitution of their government, since they became a province of the empire; not stoned in a popular tumult, as Stephen, but put to death with the present formalities of justice. Thus he was treated as a malefactor, being made sin for us. 2. That he might be put to death the more safely. If they could engage the Roman government in the matter, which the people stood in awe of, there would be little danger of an uproar. 3. That he might be put to death with more reproach to himself. The death of the cross, which the Romans commonly used, being of all deaths the most ignominious, they were desirous by it to put an indelible mark of infamy upon him, and so to sink his reputation for ever. This therefore they harped upon, Crucify him. 4. That he might be put to death with less reproach to them. It was an invidious thing to put one to death that had done so much good in the world, and therefore they were willing to throw the odium upon the Roman government, to make that the less acceptable to the people, and save themselves from the reproach. Thus many are more afraid of the scandal of a bad action than of the sin of it. See Acts v. 28. Two things are here observed concerning the prosecution:-- (1.) Their policy and industry in the prosecution: It was early; some think about two or three in the morning, others about five or six, when most people were in their beds; and so there would be the less danger of opposition from the people that were for Christ; while, at the same time, they had their agents about, to call those together whom they could influence to cry out against him. See how much their heart was upon it, and how violent they were in the prosecution. Now that they had him in their hands, they would lose no time till they had him upon the cross, but denied themselves their natural rest, to push on this matter. See Mic. ii. 1. (2.) Their superstition and vile hypocrisy: The chief priests and elders, though they came along with the prisoner, that the thing might be done effectually, went not into the judgment-hall, because it was the house of an uncircumcised Gentile, lest they should be defiled, but kept out of doors, that they might eat the passover, not the paschal lamb (that was eaten the night before) but the passover-feast, upon the sacrifices which were offered on the fifteenth day, the Chagigah, as they called it, the passover-bullocks spoken of Deut. xvi. 2; 2 Chron. xxx. 24; xxxv. 8, 9. These they were to eat of, and therefore would not go into the court, for fear of touching a Gentile, and thereby contracting, not a legal, but only a traditional pollution. This they scrupled, but made no scruple of breaking through all the laws of equity to persecute Christ to the death. They strained at a gnat, and swallowed a camel. Let us now see what passed at the judgment-hall. Here is,

I. Pilate's conference with the prosecutors. They were called first, and stated what they had to say against the prisoner, as was very fit, v. 29-32.

1. The judge calls for the indictment. Because they would not come into the hall, he went out to them into the court before the house, to talk with them. Looking upon Pilate as a magistrate, that we may give every one his due, here are three things commendable in him:-- (1.) His diligent and close application to business. If it had been upon a good occasion, it had been very well that he was willing to be called up early to the judgment-seat. Men in public trusts must not love their ease. (2.) His condescending to the humour of the people, and receding from the honour of his place to gratify their scruples. He might have said, "If they be so nice as not to come in to me, let them go home as they came;" by the same rule as we might say, "If the complainant scruple to take off his hat to the magistrate, let not his complaint be heard;" but Pilate insists not upon it, bears with them, and goes out to them; for, when it is for good, we should become all things to all men. (3.) His adherence to the rule of justice, in demanding the accusation, suspecting the prosecution to be malicious: "What accusation bring you against this man?" What is the crime you charge him with, and what proof have you of it? It was a law of nature, before Valerius Publicola made it a Roman law, Ne quis indicta causa condemnetur--No man should be condemned unheard. See Acts xxv. 16, 17. It is unreasonable to commit a man, without alleging some cause in the warrant, and much more to arraign a man when there is no bill of indictment found against him.

2. The prosecutors demand judgment against him upon a general surmise that he was a criminal, not alleging, much less proving, any thing in particular worthy of death or of bonds (v. 30): If he were not a malefactor, or evildoer, we would not have delivered him to thee to be condemned. This bespeaks them, (1.) Very rude and uncivil to Pilate, a company of ill-natured men, that affected to despise dominion. When Pilate was so complaisant to them as to come out to treat with them, yet they were to the highest degree out of humour with him. He put the most reasonable question to them that could be; but, if it had been the most absurd, they could not have answered him with more disdain. (2.) Very spiteful and malicious towards our Lord Jesus: right or wrong, they will have him to be a malefactor, and treated as one. We are to presume a man innocent till he is proved guilty, but they will presume him guilty who could prove himself innocent. They cannot say, "He is a traitor, a murderer, a felon, a breaker of the peace," but they say, "He is an evil-doer." He an evil-doer who went about doing good! Let those be called whom he had cured, and fed, and taught; whom he has rescued from devils, and raised from death; and let them be asked whether he be an evil-doer or no. Note, It is no new thing for the best of benefactors to be branded and run down as the worst of malefactors. (3.) Very proud and conceited of themselves, and their own judgment and justice, as if their delivering a man up, under the general character of a malefactor, were sufficient for the civil magistrate to ground a judicial sentence upon, than which what could be more haughty?

3. The judge remands him to their own court (v. 31): "Take you him, and judge him according to your own law, and do not trouble me with him." Now, (1.) Some think Pilate herein complimented them, acknowledging the remains of their power, and allowing them to exert it. Corporal punishment they might inflict, as scourging in their synagogues; whether capital or no is uncertain. "But," saith Pilate, "go as far as your law will allow you, and, if you go further, it shall be connived at." This he said, willing to do the Jews a pleasure, but unwilling to do them the service they required. (2.) Others think he bantered them, and upbraided them with their present state of weakness and subjection. They would be the sole judges of the guilt. "Pray," saith Pilate, "if you will be so, go on as you have begun; you have found him guilty by your own law, condemn him, if you dare, by your own law, to carry on the humour." Nothing is more absurd, nor more deserves to be exposed, than for those to pretend to dictate, and boast of their wisdom, who are weak and in subordinate stations, and whose lot it is to be dictated to. Some think Pilate here reflects upon the law of Moses, as if it allowed them what the Roman law would by no means allow--the judging of a man unheard. "It may be your law will suffer such a thing, but ours will not." Thus, through their corruptions, the law of God was blasphemed; and so is his gospel too.

4. They disown any authority as judges, and (since it must be so) are content to be prosecutors. They now grow less insolent and more submissive, and own, "It is not lawful for us to put any man to death, whatever less punishment we may inflict, and this is a malefactor whom we would have the blood of."

(1.) Some think they had lost their power to give judgment in matters of life and death only by their own carelessness, and cowardly yielding to the darling iniquities of the age; so Dr. Lightfoot ouk exesti--It is not in our power to pass sentence of death upon any, if we do, we shall have the mob about us immediately.

(2.) Others think their power was taken from them by the Romans, because they had not used it well, or because it was thought too great a trust to be lodged in the hands of a conquered and yet an unsubdued people. Their acknowledgement of this they designed for a compliment to Pilate, and to atone for their rudeness (v. 30), but it amounts to a full evidence that the sceptre was departed from Judah, and therefore that now the Messiah was come, Gen. xlix. 10. If the Jews have no power to put any man to death, where is the sceptre? Yet they ask not, Where is the Shiloh?

(3.) However, there was a providence in it, that either they should have not power to put any man to death, or should decline the exercise of it upon this occasion, That the saying of Jesus might be fulfilled, which he spoke, signifying what death he should die, v. 32. Observe, [1.] In general, that even those who designed the defeating of Christ's sayings were, beyond their intention, made serviceable to the fulfilling of them by an overruling hand of God. No word of Christ shall fall to the ground; he can never either deceive or be deceived. Even the chief priests, while they persecuted him as a deceiver, had their spirit so directed as to help to prove him true, when we should think that by taking other measures they might have defeated his predictions. Howbeit, they meant not so, Isa. x. 7. [2.] Those sayings of Christ in particular were fulfilled which he had spoken concerning his own death. Two sayings of Christ concerning his death were fulfilled, by the Jews declining to judge him according to their law. First, He had said that he should be delivered to the Gentiles, and that they should put him to death (Matt. xx. 19; Mark x. 33; Luke xviii. 32, 33), and hereby that saying was fulfilled. Secondly, He had said that he should be crucified (Matt. xx. 19; xxvi. 2), lifted up, ch. iii. 14; xii. 32. Now, if they had judged him by their law, he had been stoned; burning, strangling, and beheading, were in some cases used among the Jews, but never crucifying. It was therefore necessary that Christ should be put to death by the Romans, that, being hanged upon a tree, he might be made a curse for us (Gal. iii. 13), and his hands and feet might be pierced. As the Roman power had brought him to be born at Bethlehem, so now to die upon a cross, and both according to the scriptures. It is likewise determined concerning us, though not discovered to us, what death we shall die, which should free us from all disquieting cares about that matter. "Lord, what, and when, and how thou hast appointed."

II. Here is Pilate's conference with the prisoner, v. 33, &c., where we have,

1. The prisoner set to the bar. Pilate, after he had conferred with the chief priests at his door, entered into the hall, and called for Jesus to be brought in. He would not examine him in the crowd, where he might be disturbed by the noise, but ordered him to be brought into the hall; for he made no difficulty of going in among the Gentiles. We by sin were become liable to the judgment of God, and were to be brought before his bar; therefore Christ, being made sin and a curse for us, was arraigned as a criminal. Pilate entered into judgment with him, that God might not enter into judgment with us.

2. His examination. The other evangelists tell us that his accusers had laid it to his charge that he perverted the nation, forbidding to give tribute to Cæsar, and upon this he is examined.

(1.) Here is a question put to him, with a design to ensnare him and to find out something upon which to ground an accusation: "Art thou the king of the Jews? ho basileus --that king of the Jews who has been so much talked of and so long expected--Messiah the prince, art thou he? Dost thou pretend to be he? Dost thou call thyself, and wouldest thou be thought so?" For he was far from imagining that really he was so, or making a question of that. Some think Pilate asked this with an air of scorn and contempt: "What! art thou a king, who makest so mean a figure? Art thou the king of the Jews, by whom thou art thus hated and persecuted? Art thou king de jure--of right, while the emperor is only king de facto--in fact?" Since it could not be proved he ever said it, he would constrain him to say it now, that he might proceed upon his own confession.

(2.) Christ answers this question with another; not for evasion, but as an intimation to Pilate to consider what he did, and upon what grounds he went (v. 34): "Sayest thou this thing of thyself, from a suspicion arising in thy own breast, or did others tell it thee of me, and dost thou ask it only to oblige them?" [1.] "It is plain that thou hast no reason to say this of thyself." Pilate was bound by his office to take care of the interests of the Roman government, but he could not say that this was in any danger, or suffered any damage, from any thing our Lord Jesus had ever said or done. He never appeared in worldly pomp, never assumed any secular power, never acted as a judge or divider; never were any traitorous principles or practices objected to him, nor any thing that might give the least shadow of suspicion. [2.] "If others tell it thee of me, to incense thee against me, thou oughtest to consider who they are, and upon what principles they go, and whether those who represent me as an enemy to Cæsar are not really such themselves, and therefore use this only as a pretence to cover their malice, for, if so, the matter ought to be well weighed by a judge that would do justice." Nay, if Pilate had been as inquisitive as he ought to have been in this matter, he would have found that the true reason why the chief priests were outrageous against Jesus was because he did not set up a temporal kingdom in opposition to the Roman power; if he would have done this, and would have wrought miracles to bring the Jews out of the Roman bondage, as Moses did to bring them out of the Egyptian, they would have been so far from siding with the Romans against him that they would have made him their king, and have fought under him against the Romans; but, not answering this expectation of theirs, they charged that upon him of which they were themselves most notoriously guilty-disaffection to and design against the present government; and was such an information as this fit to be countenanced?

(3.) Pilate resents Christ's answer, and takes it very ill, v. 35. This is a direct answer to Christ's question, v. 34. [1.] Christ had asked him whether he spoke of himself. "No," says he; "am I a Jew, that thou suspectest me to be in the plot against thee? I know nothing of the Messiah, nor desire to know, and therefore interest not myself in the dispute who is the Messiah and who not; the dispute who is the Messiah and who not; it is all alike to me." Observe with what disdain Pilate asks, Am I a Jew? The Jews were, upon many accounts, an honourable people; but, having corrupted the covenant of their God, he made them contemptible and base before all the people (Mal. ii. 8, 9), so that a man of sense and honour reckoned it a scandal to be counted a Jew. Thus good names often suffer for the sake of the bad men that wear them. It is sad that when a Turk is suspected of dishonesty he should ask, "What! do you take me for a Christian?" [2.] Christ had asked him whether others told him. "Yes," says he, "and those thine own people, who, one would think would be biased in favour of thee, and the priests, whose testimony, in verbum sacerdotis--on the word of a priest, ought to be regarded; and therefore I have nothing to do but to proceed upon their information." Thus Christ, in his religion, still suffers by those that are of his own nation, even the priests, that profess relation to him, but do not live up to their profession. [3.] Christ had declined answering that question, Art thou the king of the Jews? And therefore Pilate puts another question to him more general, "What hast thou done? What provocation hast thou given to thy own nation, and particularly the priests, to be so violent against thee? Surely there cannot be all this smoke without some fire, what is it?"

(4.) Christ, in his next reply, gives a more full and direct answer to Pilate's former question, Art thou a king? explaining in what sense he was a king, but not such a king as was any ways dangerous to the Roman government, not a secular king, for his interest was not supported by secular methods, v. 36. Observe,

[1.] An account of the nature and constitution of Christ's kingdom: It is not of this world. It is expressed negatively to rectify the present mistakes concerning it; but the positive is implied, it is the kingdom of heaven, and belongs to another world. Christ is a king, and has a kingdom, but not of this world. First Its rise is not from this world; the kingdoms of men arise out of the sea and the earth (Dan. vii. 3; Rev. xiii. 1, 11); but the holy city comes from God out of heaven, Rev. xxii. 2. His kingdom is not by succession, election, or conquest, but by the immediate and special designation of the divine will and counsel. Secondly, Its nature is not worldly; it is a kingdom within men (Luke xvi. 21), set up in their hearts and consciences (Rom. xiv. 17), its riches spiritual, its powers spiritual, and all its glory within. The ministers of state in Christ's kingdom have not the spirit of the world, 1 Cor. ii. 12. Thirdly, Its guards and supports are not worldly; its weapons are spiritual. It neither needed nor used secular force to maintain and advance it, nor was it carried on in a way hurtful to kings or provinces; it did not in the least interfere with the prerogatives of princes nor the property of their subjects; it tended not to alter any national establishment in secular things, nor opposed any kingdom but that of sin and Satan. Fourthly, Its tendency and design are not worldly. Christ neither aimed nor would allow his disciples to aim at the pomp and power of the great men of the earth. Fifthly, Its subjects, though they are in the world, yet are not of the world; they are called and chosen out of the world, are born from, and bound for, another world; they are neither the world's pupils nor its darlings, neither governed by its wisdom nor enriched with its wealth.

[2.] An evidence of the spiritual nature of Christ's kingdom produced. If he had designed an opposition to the government, he would have fought them at their own weapons, and would have repelled force with force of the same nature; but he did not take this course: If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews, and my kingdom be ruined by them. But, First, His followers did not offer to fight; there was no uproar, no attempt to rescue him, though the town was now full of Galileans, his friends and countrymen, and they were generally armed; but the peaceable behaviour of his disciples on this occasion was enough to put to silence the ignorance of foolish men. Secondly, He did not order them to fight; nay, he forbade them, which was an evidence both that he did not depend upon worldly aids (for he could have summoned legions of angels into his service, which showed that his kingdom was from above), and also that he did not dread worldly opposition, for he was very willing to be delivered to the Jews, as knowing that what would have been the destruction of any worldly kingdom would be the advancement and establishment of his; justly therefore does he conclude, Now you may see my kingdom is not from hence; in the world but not of it.

(5.) In answer to Pilate's further query, he replies yet more directly, v. 37, where we have, [1.] Pilate's plain question: "Art thou a king then? Thou speakest of a kingdom thou hast; art thou then, in any sense, a king? And what colour hast thou for such a claim? Explain thyself." [2.] The good confession which our Lord Jesus witnessed before Pontius Pilate, in answer to this (1 Tim. vi. 13): Thou sayest that I am a king, that is, It is as thou sayest, I am a king; for I came to bear witness of the truth. First, He grants himself to be a king, though not in the sense that Pilate meant. The Messiah was expected under the character of a king, Messiah the prince; and therefore, having owned to Caiaphas that he was the Christ, he would not disown to Pilate that he was king, lest he should seem inconsistent with himself. Note, Though Christ took upon him the form of a servant, yet even then he justly claimed the honour and authority of a king. Secondly, He explains himself, and shows how he is a king, as he came to bear witness of the truth; he rules in the minds of men by the power of truth. If he had meant to declare himself a temporal prince, he would have said, For this end was I born, and for this cause came I into the world, to rule the nations, to conquer kings, and to take possession of kingdoms; no, he came to be a witness, a witness for the God that made the world, and against sin that ruins the world, and by this word of his testimony he sets up, and keeps up, his kingdom. It was foretold that he should be a witness to the people, and, as such, a leader and commander to the people, Isa. lv. 4. Christ's kingdom was not of this world, in which truth faileth (Isa. lix. 15, Qui nescit dissimulare, nescit regnare--He that cannot dissemble knows not how to reign), but of that world in which truth reigns eternally. Christ's errand into the world, and his business in the world, were to bear witness to the truth. 1. To reveal it, to discover to the world that which otherwise could not have been known concerning God and his will and good-will to men, ch. i. 18; xvii. 26. 2. To confirm it, Rom. xv. 8. By his miracles he bore witness to the truth of religion, the truth of divine revelation, and of God's perfections and providence, and the truth of his promise and covenant, that all men through him might believe. Now by doing this he is a king, and sets up a kingdom. (1.) The foundation and power, the spirit and genius, of Christ's kingdom, is truth, divine truth. When he said, I am the truth, he said, in effect, I am a king. He conquers by the convincing evidence of truth; he rules by the commanding power of truth, and in his majesty rides prosperously, because of truth, Ps. xlv. 4. It is with his truth that he shall judge the people, Ps. xcvi. 13. It is the sceptre of his kingdom; he draws with the cords of a man, with truth revealed to us, and received by us in the love of it; and thus he brings thoughts into obedience. He came a light into the world, and rules as the sun by day. (2.) The subjects of this kingdom are those that are of the truth. All that by the grace of God are rescued from under the power of the father of lies, and are disposed to receive the truth and submit to the power and influence of it, will hear Christ's voice, will become his subjects, and will bear faith and true allegiance to him. Every one that has any real sense of true religion will entertain the Christian religion, and they belong to his kingdom; by the power of truth he makes them willing, Ps. xc. 3. All that are in love with truth will hear the voice of Christ, for greater, better, surer, sweeter truths can nowhere be found than are found in Christ, by whom grace and truth came; so that, by hearing Christ's voice, we know that we are of the truth, 1 John iii. 19.

(6.) Pilate, hereupon, puts a good question to him, but does not stay for an answer, v. 38. He said, What is truth? and immediately went out again.

[1.] It is certain that this was a good question, and could not be put to one that was better able to answer it. Truth is that pearl of great price which the human understanding has a desire for and is in quest of; for it cannot rest but in that which is, or at least is apprehended to be, truth. When we search the scriptures, and attend the ministry of the word, it must be with this enquiry, What is truth? and with this prayer, Lead me in thy truth, into all truth. But many put this question that have not patience and constancy enough to persevere in their search after truth, or not humility and sincerity enough to receive it when they have found it, 2 Tim. iii. 7. Thus many deal with their own consciences; they ask them those needful questions, "What am I?" "What have I done?" but will not take time for an answer.

[2.] It is uncertain with what design Pilate asked this question. First, Perhaps he spoke it as a learner, as one that began to think well of Christ, and to look upon him with some respect, and desired to be informed what new notions he advanced and what improvements he pretended to in religion and learning. But while he desired to hear some new truth from him, as Herod to see some miracle, the clamour and outrage of the priests' mob at his gate obliged him abruptly to let fall the discourse. Secondly, Some think he spoke it as a judge, enquiring further into the cause now brought before him: "Let me into this mystery, and tell me what the truth of it is, the true state of this matter." Thirdly, Others think he spoke it as a scoffer, in a jeering way: "Thou talkest of truth; canst thou tell what truth is, or give me a definition of it?" Thus he makes a jest of the everlasting gospel, that great truth which the chief priests hated and persecuted, and which Christ was now witnessing to and suffering for; and like men of no religion, who take a pleasure in bantering all religions, he ridicules both sides; and therefore Christ made him no reply. Answer not a fool according to his folly; cast not pearls before swine. But, though Christ would not tell Pilate what is truth, he has told his disciples, and by them has told us, ch. xiv. 6.

III. The result of both these conferences with the prosecutors and the prisoner (v. 38-40), in two things:--

1. The judge appeared his friend, and favourable to him, for,

(1.) He publicly declared him innocent, v. 38. Upon the whole matter, I find in him no fault at all. He supposes there might be some controversy in religion between him and them, wherein he was as likely to be in the right as they; but nothing criminal appears against him. This solemn declaration of Christ's innocency was, [1.] For the justification and honour of the Lord Jesus. By this it appears that though he was treated as the worst of malefactors he had never merited such treatment. [2.] For explaining the design and intention of his death, that he did not die for any sin of his own, even in the judgement of the judge himself, and therefore he died as a sacrifice for our sins, and that, even in the judgment of the prosecutors themselves, one man should die for the people, ch. xi. 50. This is he that did no violence, neither was any deceit in his mouth (Isa. liii. 9), who was to be cut off, but not for himself, Dan. ix. 26. [3.] For aggravating the sin of the Jews that prosecuted him with so much violence. If a prisoner has had a fair trial, and has been acquitted by those that are proper judges of the crime, especially if there be no cause to suspect them partial in his favour, he must be believed innocent, and his accusers are bound to acquiesce. But our Lord Jesus, though brought in not guilty, is still run down as a malefactor, and his blood thirsted for.

(2.) He proposed an expedient for his discharge (v. 39): You have a custom, that I should release to you a prisoner at the passover; shall it be this king of the Jews? He proposed this, not to the chief priests (he knew they would never agree to it), but to the multitude; it was an appeal to the people, as appears, Matt. xxvii. 15. Probably he had heard how this Jesus had been attended but the other day with the hosannas of the common people; he therefore looked upon him to be the darling of the multitude, and the envy only of the rulers, and therefore he made no doubt but they would demand the release of Jesus, and this would stop the mouth of the prosecutors, and all would be well. [1.] He allows their custom, for which, perhaps, they had had a long prescription, in honour of the passover, which was a memorial of their release. But it was adding to God's words, as if he had not instituted enough for the due commemoration of that deliverance, and, though an act of mercy, might be injustice to the public, Prov. xvii. 15. [2.] He offers to release Jesus to them, according to the custom. If Pilate had had the honesty and courage that became a judge, he would not have named an innocent person to be competitor with a notorious criminal for this favour; if he found no fault in him, he was bound in conscience to discharge him. But he was willing to trim the matter, and please all sides, being governed more by worldly wisdom than by the rules of equity.

2. The people appeared his enemies, and implacable against him (v. 40): They cried all again and again, Not this man, let not him be released, but Barabbas. Observe, (1.) How fierce and outrageous they were. Pilate proposed the thing to them calmly, as worthy their mature consideration, but they resolved it in a heat, and gave in their resolution with clamour and noise, and in the utmost confusion. Note, The enemies of Christ's holy religion cry it down, and so hope to run it down; witness the outcry at Ephesus, Acts xix. 34. But those who think the worse of things or persons merely for their being thus exclaimed against have a very small share of constancy and consideration. Nay, there is cause to suspect a deficiency of reason and justice on that side which calls in the assistance of popular tumult. (2.) How foolish and absurd they were, as is intimated in the short account here given of the other candidate: Now Barabbas was a robber, and therefore, [1.] A breaker of the law of God; and yet he shall be spared, rather than one who reproved the pride, avarice, and tyranny of the priests and elders. Though Barabbas be a robber, he will not rob them of Moses's seat, nor of their traditions, and then no matter. [2.] He was an enemy to the public safety and personal property. The clamour of the town is wont to be against robbers (Job xxx. 5, Men cried after them as after a thief), yet here it is for one. Thus those do who prefer their sins before Christ. Sin is a robber, every base lust is a robber, and yet foolishly chosen rather than Christ, who would truly enrich us.
Adam Clarke: Commentary on the Bible - 1831
18:28: The hall of judgment - Εις το πραιτωριον, To the praetorium. This was the house where Pilate lodged; hence called in our margin, Pilate's house. The praetorium is so called from being the dwelling-place of the praetor, or chief of the province. It was also the place where he held his court, and tried causes.
St. John has omitted all that passed in the house of Caiaphas - the accusations brought against Christ - the false witnesses - the insults which he received in the house of the high priest - and the assembling of the grand council, or Sanhedrin. These he found amply detailed by the other three evangelists; and for this reason it appears that he omitted them. John's is properly a supplementary Gospel.
Lest they should be defiled - The Jews considered even the touch of a Gentile as a legal defilement; and therefore would not venture into the praetorium, for fear of contracting some impurity, which would have obliged them to separate themselves from all religious ordinances till the evening, Lev 15:10, Lev 15:11, Lev 15:19, Lev 15:20.
That they might eat the passover - Some maintain that το πασχα here does not mean the paschal lamb, but the other sacrifices which were offered during the paschal solemnity - for this had been eaten the evening before; and that our Lord was crucified the day after the passover. Others have maintained that the paschal lamb is here meant; that this was the proper day for sacrificing it; that it was on the very hour in which it was offered that Christ expired on the cross; and that therefore our Lord did not eat the Paschal lamb this year, or that he ate it some hours before the common time. Bishop Pearce supposes that it was lawful for the Jews to eat the paschal lamb any time between the evening of Thursday and that of Friday. He conjectures too that this permission was necessary on account of the immense number of lambs which were to be killed for that purpose. When Cestius desired to know the number of the Jews, he asked the priests how he might accomplish his wish? They informed him that this might be known by the number of the lambs slain at the passover, as never less than ten partook of one lamb, though twenty might feast on it. On this mode of computation he found the lambs to be 256,500; εικοσι πεντε μυριαδας ηριθμησαν, προς δε ἑξακισχιλια και πεντακοσια. See Josephus, War, b. vi. c. 9. s. 3.
That Jesus ate a passover this last year of his life is sufficiently evident from Mat 26:17-19; Mar 14:12-18; Luk 22:8-15; and that he ate this passover some hours before the ordinary time, and was himself slain at that hour in which the paschal lamb was ordered by the law to be sacrificed, is highly probable, if not absolutely certain. See the note on Mat 26:20, and at the conclusion of the chapter, where the subject, and the different opinions on it, are largely considered.
Albert Barnes: Notes on the Bible - 1834
18:28: See Mat 27:1-2.
Hall of judgment - The praetorium - the same word that in Mat 27:27, is translated "common hall." See the notes on that place. It was the place where the Roman proctor, or governor, heard and decided cases brought before him. Jesus had been condemned by the Sanhedrin, and pronounced guilty of death Mat 26:66; but they had not power to carry their sentence into execution Joh 18:31, and they therefore sought that he might be condemned and executed by Pilate.
Lest they should be defiled - They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to regard it as a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah's blood. Probably there is not anywhere to be found among men another such instance of petty regard to the mere ceremonies of the law and attempting to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than at real crime, and how they endeavor to keep their consciences at ease amid their deeds of wickedness by the observance of some of the outward ceremonies of religion by mere sanctimoniousness.
That they might eat the passover - See the notes at Mat 26:2, Mat 26:17. This defilement, produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body Lev 22:4-6; Num 5:2, and as disqualifying them to partake of the passover in a proper manner. The word translated "passover" means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it; but this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner, Mat 26:17, Mat 26:19. The only passage which has led to a contrary opinion is this in John; but here the word passover does not, of necessity, mean the paschal lamb. It probably refers to the Feast which followed the sacrifice of the lamb, and which continued seven days. Compare Num 28:16-17. The whole feast was called the Passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies (Lightfoot).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: led: Mat 27:1, Mat 27:2-10; Mar 15:1-5; Luk 23:1-5; Act 3:13
unto: Joh 18:33, Joh 19:9; Mat 27:27; Mar 15:16 *Gr.
hall of judgment: or, Pilate's house
early: Pro 1:16, Pro 4:16; Mic 2:1; Luk 22:66
and they: Psa 35:16; Isa 1:10-15; Jer 7:8-11; Amo 5:21-23; Mic 3:10-12; Mat 23:23-28, Mat 27:6; Act 10:28, Act 11:3
eat: Joh 18:39, Joh 19:14; Deu 16:2; Ch2 30:21-24, Ch2 35:8-14, Ch2 35:17, Ch2 35:18; Eze 45:21
Geneva 1599
18:28 (10) Then led they Jesus from (a) 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.
(10) The Son of God is brought before the judgment seat of an earthly and profane man, in whom there is found much less wickedness than in the rulers of the people of God. A graphic image of the wrath of God against sin, and in addition of his great mercy, and last of all of his most severe judgment against the stubborn condemners of his grace when it is offered unto them.
(a) From Caiaphas' house.
John Gill
18:28 Then led they Jesus from Caiaphas,.... When Peter had denied him, one of the officers had smote him, the high priest had examined him, and they thought they had enough, out of his own mouth, to condemn him; they, the chief priests, elders, Scribes, and the whole multitude, led him bound as he was, from Caiaphas's house,
unto the hall of judgment; or the "praetorium"; the place where the Roman governor, who was now Pontius Pilate, used to hear and try causes in; the Romans now having matters and causes relating to life and death, in their hands:
and it was early; the morning indeed was come; but it was as soon as it was day; they had been all night in taking and examining Jesus, and consulting what to do with him; and as soon as they could expect the governor to be up, they hurry him away to him, eagerly thirsting after his blood, and fearing lest he should be rescued out of their hands:
and they themselves went not into the judgment hall, lest they should be defiled; that is, the Jews, only the band of Roman soldiers went in; the reason of this was, because it was the house of a Gentile, and with them, , "the dwelling houses of Gentiles", or idolaters, "are unclean" (t); yea, if they were the houses of Israelites, and Gentiles were admitted to dwell in them, they were defiled, and all that were in them; for so they say (u),
"if the collectors for the government enter into a house to dwell in, all in the house are defiled.''
They did not think it lawful to rent out a house in Judea to an Heathen (w), or to assist in building a Basilica for them; which they explain to be a palace, in which judges sit to judge men (x): hence the reason of their caution, and which they were the more observant of,
that they might eat the passover; pure and undefiled; not the passover lamb, for that they had eaten the night before; but the "Chagigah", or feast on the fifteenth day of the month. Many Christian writers, both ancient and modern, have concluded from hence, that Christ did not keep his last passover, at the same time the Jews did; and many things are said to illustrate this matter, and justify our Lord in it: some observe the distinction of a sacrificial, and commemorative passover; the sacrificial passover is that, in which the lamb was slain, and was fixed to a certain time and place, and there was no altering it; the commemorative passover is that, in which no lamb is slain and eaten, only a commemoration made of the deliverance of the people of Israel out of Egypt; such as is now kept by the Jews, being out of their own land, where sacrifice with them is not lawful; and this it is supposed our Lord kept, and not the former: but it does not appear that there was such a commemorative passover kept by the Jews, in our Lord's time, and whilst the temple stood: and supposing there was such an one allowed, and appointed for those that were at a distance from Jerusalem, and could not come up thither, (which was not the case of Christ and his disciples,) it is reasonable to conclude, that it was to be kept, and was kept at the time the sacrificial passover was, in the room of which it was substituted, as it is by the Jews to this day; so that this will by no means clear the matter, nor solve the difficulty; besides it is very manifest, that the passover our Lord kept was sacrificial; and such an one the disciples proposed to get ready for him, and did, of which he and they are said to eat: "and the first day of unleavened bread, when they KILLED the passover, his disciples said to him, where wilt thou that we go and prepare, that thou mayest EAT the passover?" Mk 14:12 and again, "then came the day of unleavened bread, when the passover MUST be KILLED", Lk 22:7. "They made ready the passover", Lk 22:13 "and he sat down, and the twelve apostles with him", Lk 22:14 "and he said unto them, with desire I have desired to eat this passover", Lk 22:15. Others suggest, that this difference of observing the passover by Christ and the Jews arose from fixing the beginning of the month, and so accordingly the feasts in it, by the or appearance of the moon; and that our Lord went according to the true appearance of it, and the Jews according to a false account: but of this, as a fact, there is no proof; besides, though the feasts were regulated and fixed according to the appearance of the moon, yet this was not left to the arbitrary will, pleasure, and judgment of particular persons, to determine as they should think proper; but the sanhedrim, or chief council of the nation sat, at a proper time, to hear and examine witnesses about the appearance of the moon; and accordingly determined, and none might fix but them (y); and as this was doubtless the case at this time, it is not very reasonable to think, that Christ would differ from them: besides, it was either a clear case, or a doubtful one; if the former, then there would be no room nor reason to keep another day; and if it was the latter, then two days were observed, that they might be sure they were right (z); but then both were kept by all the Jews: and that the time of this passover was well known, is clear from various circumstances; such and such facts were done, so many days before it; six days before it, Jesus came to Bethany, Jn 12:1 and two days before it, he was in the same place, Mt 26:2 and says to his disciples, "ye know that after two days is the feast of the passover", &c. Others taking it for granted, that Christ kept the passover a day before the usual and precise time, defend it, by observing the despotic and legislative power of Christ, who had a right to dispense with the time of this feast, and could at his pleasure anticipate it, because the betraying of him and his death were so near at hand: that he had such a power will not be disputed; but that he should use it in this way, does not seem necessary, on account of his death, seeing none but the living were obliged to it; nor so consistent with his wisdom, since hereby the mouths of his enemies would be opened against him, for acting not agreeably to the law of God: moreover, when it is considered that the passover, according to the Jews, was always kept "in its set time" (a), and was not put off on the account of the sabbath, or anything else, to another day; and that though when it was put off for particular persons, on account of uncleanness, to another month, yet still it was to be kept on the fourteenth day at even, in that month, Num 9:10 it will not easily be received that Christ observed it a day before the time: besides, the passover lamb was not killed in a private house, but in the temple, in the court of it, and that always on the fourteenth of Nisan, after noon: so says Maimonides (b),
"it is an affirmative command to slay the passover on the fourteenth of the month Nisan, after the middle of the day. The passover is not slain but in the court, as the rest of the holy things; even in the time that altars were lawful, they did not offer the passover on a private altar; and whoever offers the passover on a private altar, is to be beaten; as it is said, "thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee", Deut 16:5.''
And seeing therefore a passover lamb was not to be killed at home, but in the court of the priests, in the temple, it does not seem probable, that a single lamb should be suffered to be killed there, for Christ and his disciples, on a day not observed by the Jews, contrary to the sense of the sanhedrim, and of the whole nation: add to this, that the sacred text is express for it, that it was at the exact time of this feast, when it was come according to general computation, that the disciples moved to Christ to prepare the passover for him, and did, and they with him kept it: the account Matthew gives is very full; "now the first day of the feast of unleavened bread"; that is, when that was come in its proper time and course, "the disciples came to Jesus"; saying unto him, where wilt "thou that we prepare for thee to eat the passover?" He bids them go to the city to such a man, and say, "I will keep the passover at thy house with my disciples, and the disciples did as Jesus had appointed, and they made ready the passover; now when the even was come", the time of eating the passover, according to the law of God, "he sat down with the twelve, and as they did eat", &c. Mt 26:17 and Mark is still more particular, who says, "and the first day of unleavened bread, when they killed the passover"; that is, when the Jews killed the passover, on the very day the lamb was slain, and eaten by them; and then follows much the same account as before, Mk 14:12 and Luke yet more clearly expresses it, "then came the day of unleavened bread, when the passover must be killed"; according to the law of God, and the common usage of the people of the Jews; yea, he not only observes, that Christ kept the usual day, but the very hour, the precise time of eating it; for he says, "and when the hour was come, he sat down, and the twelve apostles with him", Lk 22:7. Nor is there anything in this text, that is an objection to Christ and the Jews keeping the passover at the same time; since by the passover here is meant, the "Chagigah", or feast kept on the fifteenth day of the month, as it is sometimes called: in Deut 16:2 it is said, "thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and the herd": now the passover of the herd, can never mean the passover lamb, but the passover "Chagigah"; and so the Jewish commentators explain it; "of the herd", says Jarchi, thou shalt sacrifice for the "Chagigah"; and says Aben Ezra, for the peace offerings; so Josiah the king is said to give for the passovers three thousand bullocks, and the priests three hundred oxen, and the Levites five hundred oxen, 2Chron 35:7 which Jarchi interprets of the peace offerings of the "Chagigah", there called passovers; and so in 1 Esdres 1:7-9 mention is made of three thousand calves, besides lambs, that Josias gave for the passover; and three hundred by some other persons, and seven hundred by others: the passage in Deuteronomy, is explained of the "Chagigah", in both Talmuds (c), and in other writings (d); so besides the passover lamb, we read of sacrifices slain, , "in the name of" the passover, or on account of it (e); and particularly of the calf and the young bullock, slain for the sake of the passover (f): and now this is the passover which these men were to eat that day, and therefore were careful not to defile themselves, that so they might not be unfit for it; otherwise had it been the passover lamb in the evening, they might have washed themselves in the evening, according to the rules of , or "the daily washing", and been clean enough to have eat it: besides, it may be observed, that all the seven days were called the passover; and he that ate the unleavened bread, is said by eating that, to eat the passover; and thus they invite their guests daily to eat the bread, saying (g),
"everyone that is hungry, let him come and eat all that he needs, "and keep the passover".''
Tit is easy to observe the consciences of these men, who were always wont to strain at a gnat and swallow a camel; they scruple going into the judgment hall, which belonged to an Heathen governor, and where was a large number of Heathen soldiers; but they could go along with these into the garden to apprehend Christ, and spend a whole night in consulting to shed innocent blood: no wonder that God should be weary of their sacrifices and ceremonious performances, when, trusting to these, they had no regard to moral precepts: however, this may be teaching to us, in what manner we should keep the feast, and eat of the true passover, Christ; not with malice and wickedness, as these Jews ate theirs, but with sincerity and truth: besides, a sanhedrim, when they had condemned anyone to death, were forbidden to eat anything all that day (h); and so whilst scrupling one thing, they broke through another.
(t) Misn. Oholot, c. 18. sect. 7. (u) Maimon. Mishcab & Mosheb, c. 12. sect. 12. (w) Misn. Avoda Zara, c. 1. sect. 8. (x) Jarchi & Bartenora in ib. sect. 7. (y) Maimon. Kiddush Hachodesh, c. 2. sect. 7, 8. (z) Ib. c. 5. sect. 6, 7, 8. (a) Maimon. in Misn. Pesachim, c. 7. sect. 4. & Bartenora in ib. c. 5. sect. 4. (b) Hilchot Korban Pesacb. c. 1. sect. 1, 3. (c) T. Hieros. Pesacb. fol. 33. 1. T. Bab. Pesachim, fol. 70. 2. (d) Maimon. Korban Pesach. c. 10. sect. 12. Moses Kotsensis Mitzvot Tora, pr. neg. 349. (e) Misn. Pesachim, c. 6. sect. 5. (f) T. Bab. Menachot, fol. 3. 1. (g) Haggadah Shel Pesach. p. 4. Ed. Rittangel. (h) T. Bab. Sanhedrin, fol. 63. 1. Maimon. Hilch. Sanhedrin, c. 13. sect. 4.
John Wesley
18:28 They went not into the palace themselves, lest they should be defiled - By going into a house which was not purged from leaven, Deut 16:4. Mt 27:2; Mk 15:1; Lk 23:1.
Robert Jamieson, A. R. Fausset and David Brown
18:28 JESUS BEFORE PILATE. (Jn 18:28-40)
Then led they Jesus from Caiaphas to the hall of judgment--but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (Mt 27:1; and see on Mk 15:1). The word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province."
they themselves went not into the judgment hall lest they should be defiled--by contact with ceremonially unclean Gentiles.
but that they might eat the passover--If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved.
18:2918:29: Ե՛լ առ նոսա Պեղատոս արտաքս՝ եւ ասէ. Զի՞նչ չարախօսութիւն մատուցանէք զառնէն զայնմանէ[1997]։ [1997] Ոմանք. Եւ ասէ ցնոսա. Զի՛նչ... մատուցանիցէք զառնէն։
29. Ուստի Պիղատոսն ինքը դուրս ելաւ նրանց մօտ եւ ասաց. «Այս մարդու մասին ի՞նչ ամբաստանութիւն էք ներկայացնում»:
29 Ուստի Պիղատոս դուրս ելաւ անոնց ու ըսաւ. «Ի՞նչ ամբաստանութիւն կը ներկայացնէք այս մարդուն դէմ»։
Ել առ նոսա Պիղատոս արտաքս եւ ասէ. Զի՞նչ չարախօսութիւն մատուցանէք զառնէն զայնմանէ:

18:29: Ե՛լ առ նոսա Պեղատոս արտաքս՝ եւ ասէ. Զի՞նչ չարախօսութիւն մատուցանէք զառնէն զայնմանէ[1997]։
[1997] Ոմանք. Եւ ասէ ցնոսա. Զի՛նչ... մատուցանիցէք զառնէն։
29. Ուստի Պիղատոսն ինքը դուրս ելաւ նրանց մօտ եւ ասաց. «Այս մարդու մասին ի՞նչ ամբաստանութիւն էք ներկայացնում»:
29 Ուստի Պիղատոս դուրս ելաւ անոնց ու ըսաւ. «Ի՞նչ ամբաստանութիւն կը ներկայացնէք այս մարդուն դէմ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2929: Пилат вышел к ним и сказал: в чем вы обвиняете Человека Сего?
18:29  ἐξῆλθεν οὗν ὁ πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν, τίνα κατηγορίαν φέρετε [κατὰ] τοῦ ἀνθρώπου τούτου;
18:29. ἐξῆλθεν (It-had-came-out) οὖν (accordingly,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"ἔξω (out-unto-which) πρὸς (toward) αὐτοὺς (to-them) καί (and) φησιν (it-declareth,"Τίνα (To-what-one) κατηγορίαν (to-a-gathering-down-unto) φέρετε (ye-bear) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) τούτου; (of-the-one-this?"
18:29. exivit ergo Pilatus ad eos foras et dixit quam accusationem adfertis adversus hominem huncPilate therefore went out to them, and said: What accusation bring you against this man?
29. Pilate therefore went out unto them, and saith, What accusation bring ye against this man?
Pilate then went out unto them, and said, What accusation bring ye against this man:

29: Пилат вышел к ним и сказал: в чем вы обвиняете Человека Сего?
18:29  ἐξῆλθεν οὗν ὁ πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν, τίνα κατηγορίαν φέρετε [κατὰ] τοῦ ἀνθρώπου τούτου;
18:29. exivit ergo Pilatus ad eos foras et dixit quam accusationem adfertis adversus hominem hunc
Pilate therefore went out to them, and said: What accusation bring you against this man?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Снисходя к предрассудку Иудеев, Пилат вышел к ним из дворца и остановился на площадке лестницы, которая вела во дворец. Хотя, конечно, ему уже было доложено о Христе в то время, когда члены Синедриона испрашивали у него военный отряд для взятия Христа в саду (о том, что Пилат знал о Христе, говорит и рассказ евангелиста Матфея о сновидении жены Пилата гл. 27-й, 19: [374]), тем не менее Пилат, по обычаю римского судопроизводства, обращается к Иудеям с требованием - точно формулировать свое обвинение против Христа.
Adam Clarke: Commentary on the Bible - 1831
18:29: Pilate then went out - This was an act of condescension; but, as the Romans had confirmed to the Jews the free use of all their rites and ceremonies, the governor could not do less than comply with them in this matter. He went out to them, that they might not be obliged to come into the hall, and thus run the risk of being defiled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: What: Mat 27:23; Act 23:28-30, Act 25:16
John Gill
18:29 Pilate then went out unto them,.... Either into the street, or rather into the place called the pavement, and in Hebrew Gabbatha; see Jn 19:13 the place where the Jewish sanhedrim used to sit; wherefore in complaisance to them, since they would not come into his court of judicature, he condescends to go into one of theirs, which showed great civility and humanity in him:
and said, what accusation bring ye against this man? meaning, what offence had he committed? what crime had they to charge him with? what did they accuse him of? and what proof had they to support their charge? His view was, to have the matter stated, the cause opened, and evidence given; that the accused being face to face with the accusers, might answer for himself; and he, as a judge, be capable of judging between them: all which were very commendable in him, and agreeably to the Roman laws; and have an appearance of equity, justice, and impartiality.
Robert Jamieson, A. R. Fausset and David Brown
18:29 Pilate went out to them, and said, What accusation bring ye against this man?--State your charge.
18:3018:30: Պատասխանի ետուն եւ ասեն ցնա. Եթէ չէ՛ր չարագո՛րծ այրն այն, ապա ո՛չ մատնէաք զնա քեզ։
30. Նրան պատասխանեցին եւ ասացին. «Եթէ այս մարդը չարագործ չլինէր, ապա նրան քո ձեռքը չէինք մատնի»:
30 Պատասխան տուին ու ըսին իրեն. «Եթէ ատիկա չարագործ մը չըլլար, քեզի չէինք մատներ զանիկա»։
Պատասխանի ետուն եւ ասեն ցնա. Եթէ չէր չարագործ այրն այն, ապա ոչ մատնէաք զնա քեզ:

18:30: Պատասխանի ետուն եւ ասեն ցնա. Եթէ չէ՛ր չարագո՛րծ այրն այն, ապա ո՛չ մատնէաք զնա քեզ։
30. Նրան պատասխանեցին եւ ասացին. «Եթէ այս մարդը չարագործ չլինէր, ապա նրան քո ձեռքը չէինք մատնի»:
30 Պատասխան տուին ու ըսին իրեն. «Եթէ ատիկա չարագործ մը չըլլար, քեզի չէինք մատներ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3030: Они сказали ему в ответ: если бы Он не был злодей, мы не предали бы Его тебе.
18:30  ἀπεκρίθησαν καὶ εἶπαν αὐτῶ, εἰ μὴ ἦν οὖτος κακὸν ποιῶν, οὐκ ἄν σοι παρεδώκαμεν αὐτόν.
18:30. ἀπεκρίθησαν (They-were-separated-off) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Εἰ (If) μὴ (lest) ἦν (it-was) οὗτος (the-one-this) κακὸν (to-disrupted) ποιῶν, (doing-unto,"οὐκ (not) ἄν (ever) σοι (unto-thee) παρεδώκαμεν (we-gave-beside) αὐτόν. (to-it)
18:30. responderunt et dixerunt ei si non esset hic malefactor non tibi tradidissemus eumThey answered and said to him: If he were not a malefactor, we would not have delivered him up to thee.
30. They answered and said unto him, If this man were not an evil-doer, we should not have delivered him up unto thee.
They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee:

30: Они сказали ему в ответ: если бы Он не был злодей, мы не предали бы Его тебе.
18:30  ἀπεκρίθησαν καὶ εἶπαν αὐτῶ, εἰ μὴ ἦν οὖτος κακὸν ποιῶν, οὐκ ἄν σοι παρεδώκαμεν αὐτόν.
18:30. responderunt et dixerunt ei si non esset hic malefactor non tibi tradidissemus eum
They answered and said to him: If he were not a malefactor, we would not have delivered him up to thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Иудеи, однако, не хотят, чтобы Пилат с своей стороны производил судебное разбирательство по делу, которое они уже решили. Для него, по их мнению, уже должно быть вполне достаточно того, что они осудили Христа как злодея. Пилату остается только произнести над Ним приговор, в силу которого Он должен быть казнен.
Adam Clarke: Commentary on the Bible - 1831
18:30: If he were not a malefactor - So they did not wish to make Pilate the judge, but the executor of the sentence which they had already illegally passed.
Albert Barnes: Notes on the Bible - 1834
18:30: If he were not a malefactor - A violator of the law. If we had not determined that he was such, and was worthy of death, Mat 26:66. From this it appears that they did not deliver him up to be tried, but hoped that Pilate would at once, give sentence that he should be executed according to their request. It is probable that in ordinary cases the Roman governor was not accustomed to make very strict inquiry into the justice of the sentence. The Jewish Sanhedrin tried causes and pronounced sentence, and the sentence was usually approved by the governor; but in this case Pilate, evidently contrary to their expectations, proceeded himself to rehear and retry the cause. He had doubtless heard of the miracles of Jesus. He seems to have been strongly pre-possessed with the belief of his innocence. He knew that they had delivered him from mere envy Mat 27:18, and hence, he inquired of them the nature of the case, and the kind of charge which they expected to substantiate against him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: If: Joh 19:12; Mar 15:3; Luk 20:19-26, Luk 23:2-5
delivered: Mar 10:33; Luk 24:7; Act 3:13
John Gill
18:30 They answered and said unto him,.... Offended at the question put to them, and filled with indignation that they should be so interrogated, with an air of haughtiness and insolence reply to him:
if he were not a malefactor, we would not have delivered him up unto thee; insinuating, that he was guilty of some very wicked action; not merely of a breach of some of their laws peculiar to them; for then they would have tried and judged him according to them, and not have brought him before him; but they suggest, that he was guilty of some crimes recognizable by Caesar's court; and which they did not care to mention expressly, lest they should not succeed, not having it may be as yet, their witnesses ready; and hoped he would have took their own word for it, without any further proof, they being men of such rank and dignity, and of so much knowledge, learning, and religion; and therefore took it ill of him, that he should ask such persons as they were, so famous for their prudence, integrity, and sanctity, such a question: however, they own themselves to be the betrayers and deliverers up of our Lord, which Christ had before foretold, and which Stephen afterwards charged them with.
Robert Jamieson, A. R. Fausset and David Brown
18:30 If he were not a malefactor, we would not have delivered him up unto thee--They were conscious they had no case of which Pilate could take cognizance, and therefore insinuate that they had already found Him worthy of death by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction.
18:3118:31: Ասէ ցնոսա Պեղատոս. Առէ՛ք զնա դուք, եւ ըստ ձերոց օրինացն դատեցարո՛ւք։ Ասեն ցնա Հրեայքն. Մեզ չէ՛ արժան սպանանել զոք[1998]։ [1998] Բազումք. Մեզ ո՛չ է արժան սպա՛՛։
31. Պիղատոսը նրանց ասաց. «Դուք վերցրէ՛ք նրան եւ ձեր օրէնքի համաձայն նրան դատեցէ՛ք»: Հրեաները նրան ասացին. «Մեզ համար որեւէ մէկին սպանել օրինաւոր չէ»
31 Այն ատեն Պիղատոս ըսաւ անոնց. «Դուք առէք զանիկա ու ձեր օրէնքին համեմատ անոր դատաստանը տեսէք»։ Հրեաները իրեն ըսին. «Մեզի օրինաւոր չէ մարդ մը մեռցնել»։
Ասէ ցնոսա Պիղատոս. Առէք զնա դուք, եւ ըստ ձերոց օրինացն դատեցարուք: Ասեն ցնա Հրեայքն. Մեզ ոչ է արժան սպանանել զոք:

18:31: Ասէ ցնոսա Պեղատոս. Առէ՛ք զնա դուք, եւ ըստ ձերոց օրինացն դատեցարո՛ւք։ Ասեն ցնա Հրեայքն. Մեզ չէ՛ արժան սպանանել զոք[1998]։
[1998] Բազումք. Մեզ ո՛չ է արժան սպա՛՛։
31. Պիղատոսը նրանց ասաց. «Դուք վերցրէ՛ք նրան եւ ձեր օրէնքի համաձայն նրան դատեցէ՛ք»: Հրեաները նրան ասացին. «Մեզ համար որեւէ մէկին սպանել օրինաւոր չէ»
31 Այն ատեն Պիղատոս ըսաւ անոնց. «Դուք առէք զանիկա ու ձեր օրէնքին համեմատ անոր դատաստանը տեսէք»։ Հրեաները իրեն ըսին. «Մեզի օրինաւոր չէ մարդ մը մեռցնել»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3131: Пилат сказал им: возьмите Его вы, и по закону вашему судите Его. Иудеи сказали ему: нам не позволено предавать смерти никого, --
18:31  εἶπεν οὗν αὐτοῖς ὁ πιλᾶτος, λάβετε αὐτὸν ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὐτόν. εἶπον αὐτῶ οἱ ἰουδαῖοι, ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα·
18:31. εἶπεν (It-had-said) οὖν (accordingly) αὐτοῖς (unto-them,"Πειλᾶτος (a-Peilatos,"Λάβετε (Ye-should-have-had-taken) αὐτὸν (to-it,"ὑμεῖς, (ye,"καὶ (and) κατὰ (down) τὸν (to-the-one) νόμον (to-a-parcelee) ὑμῶν (of-ye) κρίνατε (ye-should-have-separated) αὐτόν. (to-it) εἶπον (They-had-said) αὐτῷ (unto-it,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"Ἡμῖν (Unto-us) οὐκ (not) ἔξεστιν (it-be-out) ἀποκτεῖναι (to-have-killed-off) οὐδένα: (to-not-moreover-one)
18:31. dixit ergo eis Pilatus accipite eum vos et secundum legem vestram iudicate eum dixerunt ergo ei Iudaei nobis non licet interficere quemquamPilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death.
31. Pilate therefore said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to put any man to death:
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:

31: Пилат сказал им: возьмите Его вы, и по закону вашему судите Его. Иудеи сказали ему: нам не позволено предавать смерти никого, --
18:31  εἶπεν οὗν αὐτοῖς ὁ πιλᾶτος, λάβετε αὐτὸν ὑμεῖς, καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὐτόν. εἶπον αὐτῶ οἱ ἰουδαῖοι, ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα·
18:31. dixit ergo eis Pilatus accipite eum vos et secundum legem vestram iudicate eum dixerunt ergo ei Iudaei nobis non licet interficere quemquam
Pilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Настойчивость, какую проявили Иудеи в отношении к своему требованию, чтобы именно Пилат постановил приговор о Христе, а с другой стороны слабость, какую показал далее Пилат в отношении к Иудеям, должны были послужить к осуществлению предсказания Христа о роде Своей смерти (Ин. 7:32: и сл.). Если бы Пилат решительно отказался судить Христа, настоял бы на своем первом решении (ст. 31), то раздраженные Иудеи и сами бы казнили Христа, но уже просто побили бы Его камнями как богохульника с их точки зрения, и через это не исполнилось бы пророчество Христа о том, что Его вознесут от земли - конечно, прежде всего на крест (см. объяснение к Евангелию Ин. 3:14: и 12:32). Только с осуждением Христа на римском суде Ему предстояло распятие на кресте.
Adam Clarke: Commentary on the Bible - 1831
18:31: It is not lawful for us to put any man to death - They might have judged Jesus according to their law, as Pilate bade them do; but they could only excommunicate or scourge him. They might have voted him worthy of death; but they could not put him to death, if any thing of a secular nature were charged against him. The power of life and death was in all probability taken from the Jews when Archelaus, king of Judea, was banished to Vienna, and Judea was made a Roman province; and this happened more than fifty years before the destruction of Jerusalem. But the Romans suffered Herod, mentioned Act 12:1, etc., to exercise the power of life and death during his reign. See much on this point in Calmet and Pearce. After all, I think it probable that, though the power of life and death was taken away from the Jews, as far as it concerned affairs of state, yet it was continued to them in matters which were wholly of an ecclesiastical nature; and that they only applied thus to Pilate to persuade him that they were proceeding against Christ as an enemy of the state, and not as a transgressor of their own peculiar laws and customs. Hence, though they assert that he should die according to their law, because he made himself the Son of God, Joh 19:7, yet they lay peculiar stress on his being an enemy to the Roman government; and, when they found Pilate disposed to let him go, they asserted that if he did he was not Caesar's friend, Joh 18:12. It was this that intimidated Pilate, and induced him to give him up, that they might crucify him. How they came to lose this power is accounted for in a different manner by Dr. Lightfoot. His observations are very curious, and are subjoined to the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
18:31: Judge him ... - The Jews had not directly informed him that they had judged him and pronounced him worthy of death. Pilate therefore tells them to inquire into the ease; to ascertain the proof of his guilt, and to decide on what the law of Moses pronounced. It has been doubted whether this gave them the power of putting him to death, or whether it was not rather a direction to them to inquire into the case, and inflict on him, if they judged him guilty, the mild punishment which they were yet at liberty to inflict on criminals. Probably the former is intended. As they lied already determined that in their view this case demanded the punishment of death, so in their answer to Pilate they implied that they had pronounced on it, and that he ought to die. They still, therefore, pressed it on his attention, and refused to obey his injunction to judge him.
It is not lawful ... - The Jews were accustomed to put persons to death still in a popular tumult Act 7:59-60, but they had not the power to do it in any case in a regular way of justice. When they first laid the plan of arresting the Saviour, they did it to kill him Mat 26:4; but whether they intended to do this secretly, or in a tumult, or by the concurrence of the Roman governor, is uncertain. The Jews themselves say that the power of inflicting capital punishment was taken away about 40 years before the destruction of the temple; but still it is probable that in the time of Christ they had the power of determining on capital cases in instances that pertained to religion (Josephus, Antiq., b. 14: John 10, Section 2; compare Jewish Wars, b. 6 chapter 2, Section 4). In this case, however, it is supposed that their sentence was to be confirmed by the Roman governor. But it is admitted on all hands that they had not this power in the case of seditions, tumults, or treason against the Roman government. If they had this power in the case of blasphemy and irreligion, they did not dare to exert it here, because they were afraid of tumult among the people Mat 26:5; hence, they sought to bring in the authority of Pilate. To do this, they endeavored to make it appear that it was a case of sedition and treason, and one which therefore demanded the interference of the Roman governor. Hence, it was on this charge that they arraigned him, Luk 23:2. Thus, a tumult might be avoided, and the odium of putting him to death which they expected would fall, not on themselves, but upon Pilate!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: Take: Joh 19:6, Joh 19:7; Act 25:18-20
It: Joh 19:15; Gen 49:10; Eze 21:26, Eze 21:27; Hos 3:4, Hos 3:5
Geneva 1599
18:31 Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, (b) It is not lawful for us to put any man to death:
(b) For judgments of life and death were taken from them forty years before the destruction of the temple.
John Gill
18:31 Then said Pilate unto them,.... Either ironically, knowing that they did not, or it was not in their power, to judge in capital causes; or seriously, and with some indignation, abhorring such a method of procedure they would have had him gone into, to condemn a man without knowing his crime, and having evidence of it:
take ye him, and judge him according to your law; this he said, as choosing to understand them in no other sense, than that he had broken some peculiar law of theirs, though they had otherwise suggested; and as giving them liberty to take him away to one of their courts, and proceed against him as their law directed, and inflict some lesser punishment on him than death, such as scourging, &c. which they still had a power to do, and did make use of:
the Jews therefore said unto him, it is not lawful for us to put any man to death; thereby insinuating, that he was guilty of a crime, which deserved death, and which they could not inflict; not that they were of such tender consciences, that they could not put him to death, or that they had no law to punish him with death, provided he was guilty; but because judgments in capital cases had ceased among them; nor did they try causes relating to life and death, the date of which they often make to be forty years before the destruction of the temple (i); and which was much about, or a little before the time these words were spoken: not that this power was taken away wholly from them by the Romans; though since their subjection to the empire, they had not that full and free exercise of it as before; but through the great increase of iniquity, particularly murder, which caused such frequent executions, that they were weary of them (k); and through the negligence and indolence of the Jewish sanhedrim, and their removal from the room Gazith, where they only judged capital causes (l): as for the stoning of Stephen, and the putting of some to death against whom Saul gave his voice, these were the outrages of the zealots, and were not according to a formal process in any court of judicature. Two executions are mentioned in their Talmud; the one is of a priest's daughter that was burnt for a harlot (m), and the other of the stoning of Ben Stada in Lydda (n); the one, according to them, seems to be before, the other after the destruction of the temple; but these dates are not certain, nor to be depended upon: for since the destruction of their city and temple, and their being carried captive into other lands, it is certain that the power of life and death has been wholly taken from them; by which it appears, that the sceptre is removed from Judah, and a lawgiver from between his feet; and this they own almost in the same words as here expressed; for they say (o) of a certain man worthy of death,
"why dost thou scourge him? he replies, because he lay with a beast; they say to him, hast thou any witnesses? he answers, yes; Elijah came in the form of a man, and witnessed; they say, if it be so, he deserves to die; to which he answers, "from the day we have been carried captive out of our land, , we have no power to put to death".''
But at this time, their power was not entirely gone; but the true reason of their saying these words is, that they might wholly give up Christ to the Roman power, and throw off the reproach of his death from themselves; and particularly they were desirous he should die the reproachful and painful death of the cross, which was a Roman punishment: had they took him and judged him according to their law, which must have been as a false prophet, or for blasphemy or idolatry, the death they must have condemned him to, would have been stoning; but it was crucifixion they were set upon; and therefore deliver him up as a traitor, and a seditious person, in order thereunto.
(i) T. Bab. Sabbat, fol. 15. 1. Sanhedrin, fol. 41. 1. T. Hieros. Sanhedrin, fol. 18. 1. & 24. 2. Juchasin, fol. 51. 1. Moses Kotsensis pr. affirm. 99. (k) T. Bab. Avoda Zara fol. 8. 2. Juchasin, fol. 21. 1. (l) Gloss. in T. Bab. Avoda Zara, fol. 8, 2. (m) T. Hieros. Sanhedrin, fol. 24. 2. (n) Ib. fol. 25. 4. (o) T. Bab. Beracot, fol. 58. 1.
John Wesley
18:31 It is not lawful for us to put any man to death - The power of inflicting capital punishment had been taken from them that very year. So the sceptre was departed from Judah, and transferred to the Romans.
18:3218:32: Զի լցցի՛ բանն Յիսուսի զոր ասաց, նշանակեալ թէ որո՞վ մահու մեռանելոց իցէ։
32. (որպէսզի կատարուի Յիսուսի այն խօսքը, որ նա ասաց՝ նշելով, թէ ինչ մահով էր ինքը մեռնելու):
32 Որպէս զի կատարուի Յիսուսին խօսքը, որ ըսաւ՝ իմացնելով թէ ի՛նչ մահով ինք պիտի մեռնէր։
Զի լցցի բանն Յիսուսի զոր ասաց, նշանակեալ թէ որով մահու մեռանելոց իցէ:

18:32: Զի լցցի՛ բանն Յիսուսի զոր ասաց, նշանակեալ թէ որո՞վ մահու մեռանելոց իցէ։
32. (որպէսզի կատարուի Յիսուսի այն խօսքը, որ նա ասաց՝ նշելով, թէ ինչ մահով էր ինքը մեռնելու):
32 Որպէս զի կատարուի Յիսուսին խօսքը, որ ըսաւ՝ իմացնելով թէ ի՛նչ մահով ինք պիտի մեռնէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:3232: да сбудется слово Иисусово, которое сказал Он, давая разуметь, какою смертью Он умрет.
18:32  ἵνα ὁ λόγος τοῦ ἰησοῦ πληρωθῇ ὃν εἶπεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.
18:32. ἵνα (so) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) πληρωθῇ (it-might-have-been-en-filled) ὃν (to-which) εἶπεν (it-had-said) σημαίνων (signifying) ποίῳ (unto-whither-belonged) θανάτῳ (unto-a-death) ἤμελλεν (it-was-impending) ἀποθνήσκειν. (to-die-off)
18:32. ut sermo Iesu impleretur quem dixit significans qua esset morte moriturusThat the word of Jesus might be fulfilled, which he said, signifying what death he should die.
32. that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die.
That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die:

32: да сбудется слово Иисусово, которое сказал Он, давая разуметь, какою смертью Он умрет.
18:32  ἵνα ὁ λόγος τοῦ ἰησοῦ πληρωθῇ ὃν εἶπεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.
18:32. ut sermo Iesu impleretur quem dixit significans qua esset morte moriturus
That the word of Jesus might be fulfilled, which he said, signifying what death he should die.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:32: That the saying of Jesus might be fulfilled - Or, thus the word was fulfilled. God permitted the Jews to lose the power of life and death, in the sense before stated, that according to the Roman laws, which punished sedition, etc., with the cross, Christ might be crucified, according to his own prediction: Joh 12:32, Joh 3:14.
Albert Barnes: Notes on the Bible - 1834
18:32: That the saying of Jesus ... - To wit, that he would be delivered into the hands of the Gentiles and be crucified, Mat 20:19. Neither of these things would have happened if he had been put to death in the way that the Jews first contemplated, Mat 26:4. Though it should be admitted that they had the power, in religious cases, to do this, yet in such a case it would not have been done, as Jesus predicted, by the Gentiles; and even if it should be admitted that they had the right to take life, yet they had not the right to do it by crucifixion. This was particularly a Roman punishment. And thus it was ordered, in the providence of God, that the prediction of Jesus in both these respects was fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: the saying: Joh 3:14, Joh 10:31, Joh 10:33, Joh 12:32, Joh 12:33; Mat 20:19, Mat 26:2; Luk 18:32, Luk 18:33, Luk 24:7, Luk 24:8; Act 7:59
what: Deu 21:23; Psa 22:16; Gal 3:13
Geneva 1599
18:32 That the saying of Jesus might be fulfilled, which he spake, (c) signifying what death he should die.
(c) For Christ had foretold that he would be crucified.
John Gill
18:32 That the saying of Jesus might be fulfilled,.... That he should be delivered by the Jews to the Gentiles, to crucify him; and that he should be lifted up from the earth, and as the serpent upon the pole:
which he spake, signifying what death he should die; Mt 20:19 and which was brought about this way, by the providence of God conducting this whole affair; and was cheerfully submitted to by Christ, in great love to his people, to redeem them from the curse of the law, being hereby made a curse for them.
John Wesley
18:32 Signifying what death he should die - For crucifixion was not a Jewish, but a Roman punishment. So that had he not been condemned by the Roman governor, he could not have been crucified. Jn 3:14.
Robert Jamieson, A. R. Fausset and David Brown
18:32 That the saying . . . might be fulfilled which he spake, signifying what death he should die--that is, by crucifixion (Jn 12:32-33; Mt 20:19); which being a Roman mode of execution, could only be carried into effect by order of the governor. (The Jewish mode in such cases as this was by stoning).
18:3318:33: Եմո՛ւտ միւսանգամ յապարանսն Պեղատոս, կոչեաց զՅիսուս, եւ ասէ ցնա. Դո՛ւ ես թագաւորն Հրէից։
33. Պիղատոսը դարձեալ ապարանք մտաւ, կանչեց Յիսուսին եւ ասաց նրան. «Դո՞ւ ես հրեաների թագաւորը»:
33 Իսկ Պիղատոս նորէն պալատը մտաւ, կանչեց Յիսուս ու ըսաւ. «Դո՞ւն ես Հրեաներուն թագաւորը»։
Եմուտ միւսանգամ յապարանսն Պիղատոս, կոչեաց զՅիսուս եւ ասէ ցնա. Դո՞ւ ես թագաւորն Հրէից:

18:33: Եմո՛ւտ միւսանգամ յապարանսն Պեղատոս, կոչեաց զՅիսուս, եւ ասէ ցնա. Դո՛ւ ես թագաւորն Հրէից։
33. Պիղատոսը դարձեալ ապարանք մտաւ, կանչեց Յիսուսին եւ ասաց նրան. «Դո՞ւ ես հրեաների թագաւորը»:
33 Իսկ Պիղատոս նորէն պալատը մտաւ, կանչեց Յիսուս ու ըսաւ. «Դո՞ւն ես Հրեաներուն թագաւորը»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3333: Тогда Пилат опять вошел в преторию, и призвал Иисуса, и сказал Ему: Ты Царь Иудейский?
18:33  εἰσῆλθεν οὗν πάλιν εἰς τὸ πραιτώριον ὁ πιλᾶτος καὶ ἐφώνησεν τὸν ἰησοῦν καὶ εἶπεν αὐτῶ, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων;
18:33. Εἰσῆλθεν (It-had-came-into) οὖν (accordingly) πάλιν (unto-furthered) εἰς (into) τὸ (to-the-one) πραιτώριον (to-praitorion,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"καὶ (and) ἐφώνησεν (it-sounded-unto) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"
18:33. introivit ergo iterum in praetorium Pilatus et vocavit Iesum et dixit ei tu es rex IudaeorumPilate therefore went into the hall again and called Jesus and said to him: Art thou the king of the Jews?
33. Pilate therefore entered again into the palace, and called Jesus, and said unto him, Art thou the King of the Jews?
Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews:

33: Тогда Пилат опять вошел в преторию, и призвал Иисуса, и сказал Ему: Ты Царь Иудейский?
18:33  εἰσῆλθεν οὗν πάλιν εἰς τὸ πραιτώριον ὁ πιλᾶτος καὶ ἐφώνησεν τὸν ἰησοῦν καὶ εἶπεν αὐτῶ, σὺ εἶ ὁ βασιλεὺς τῶν ἰουδαίων;
18:33. introivit ergo iterum in praetorium Pilatus et vocavit Iesum et dixit ei tu es rex Iudaeorum
Pilate therefore went into the hall again and called Jesus and said to him: Art thou the king of the Jews?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Христос отвечает Пилату, что ему, как представителю римской власти, власть, на которую заявляет Свои права Христос, не представляет опасности. Царство или власть Христа не от этого мира или не отсюда. Оно - небесного происхождения (ср. 3:5) и должно утвердиться на земле не теми средствами, какими обыкновенно основываются и утверждаются земные царства: у Христа нет сильных сторонников, которые бы могли произвести политический переворот в Его пользу. Самая выдача Христа идуеям не могла бы состояться без сильного сопротивления со стороны Его приверженцев, если бы такие у Него были в достаточном числе. (Ныне = очевидно).
Adam Clarke: Commentary on the Bible - 1831
18:33: Art thou the king of the Jews? - St. Luke says, expressly, Luk 23:2, that when the Jews brought him to Pilate they began to accuse him as a rebel, who said he was king of the Jews, and forbade the people to pay tribute to Caesar. It was in consequence of this accusation that Pilate asked the question mentioned in the text.
Albert Barnes: Notes on the Bible - 1834
18:33: Art thou the King of the Jews? - This was after they had accused him of perverting the nation, and forbidding to give tribute to Caesar, Luk 23:2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: and said: Joh 18:37; Mat 27:11; Mar 15:2; Luk 23:3, Luk 23:4; Ti1 6:13
the king: Joh 1:49, Joh 12:13, Joh 12:15, Joh 19:3, Joh 19:19-22; Psa 2:6-12; Isa 9:6, Isa 9:7; Jer 23:5; Zep 3:15; Zac 9:9; Luk 19:38-40; Act 2:34-36
John Gill
18:33 Then Pilate entered into the judgment hall again,.... Where he went at first, but the Jews refusing to come in thither to him, he came out to them; and now they speaking out more plainly, that he was guilty of a crime deserving of death; as that he set up himself as a king, in opposition to Caesar, and taught the people not to pay tribute to him; he goes into the "praetorium" again, and called Jesus; beckoned, or sent for him; or ordered him to come in thither to him, that he might alone, and the more freely, converse with him; which Jesus did, paying no regard to the superstitious observances of the Jews:
and said unto him, art thou the king of the Jews? This he might say, from a rumour that was generally spread, that there was such a person to come, and was born; and by many it was thought, that Jesus was he; and particularly from the charge of the Jews against him, which though not here expressed, is elsewhere; see Lk 23:2. Wherefore Pilate was the more solicitous about the matter, on account of Caesar, and lest he should be charged with dilatoriness and negligence in this affair: some read these words not by way of question, but affirmation, "thou art the king of the Jews"; which method he might make use of, the more easily to get it out of him, whether he was or not: and to this reading, Christ's answer in the next verse seems best to agree.
Robert Jamieson, A. R. Fausset and David Brown
18:33 Pilate . . . called Jesus, and said . . . Art thou the King of the Jews?--In Lk 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to CÃ&brvbr;sar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
18:3418:34: Պատասխանի ետ Յիսուս. ՚Ի քէն ասես զայդ, եթէ այլք ասացին քեզ զինէն։
34. Յիսուս պատասխանեց. «Դու քեզնի՞ց ես այդ ասում, թէ ուրիշներ իմ մասին քեզ ասացին»:
34 Յիսուս պատասխան տուաւ անոր. «Ատիկա դուն քեզմէ՞ կ’ըսես, թէ ինծի համար ուրիշներ քեզի ըսին»։
Պատասխանի ետ Յիսուս. Ի քէ՞ն ասես զայդ եթէ այլք ասացին քեզ զինէն:

18:34: Պատասխանի ետ Յիսուս. ՚Ի քէն ասես զայդ, եթէ այլք ասացին քեզ զինէն։
34. Յիսուս պատասխանեց. «Դու քեզնի՞ց ես այդ ասում, թէ ուրիշներ իմ մասին քեզ ասացին»:
34 Յիսուս պատասխան տուաւ անոր. «Ատիկա դուն քեզմէ՞ կ’ըսես, թէ ինծի համար ուրիշներ քեզի ըսին»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3434: Иисус отвечал ему: от себя ли ты говоришь это, или другие сказали тебе о Мне?
18:34  ἀπεκρίθη ἰησοῦς, ἀπὸ σεαυτοῦ σὺ τοῦτο λέγεις ἢ ἄλλοι εἶπόν σοι περὶ ἐμοῦ;
18:34. ἀπεκρίθη (It-was-separated-off,"Ἰησοῦς (an-Iesous,"Ἀπὸ (Off) σεαυτοῦ (of-thyself) σὺ (thou) τοῦτο (to-the-one-this) λέγεις (thou-forth) ἢ (or) ἄλλοι ( other ) εἶπόν (they-had-said) σοι (unto-thee) περὶ (about) ἐμοῦ; (of-ME?"
18:34. et respondit Iesus a temet ipso hoc dicis an alii tibi dixerunt de meJesus answered: Sayest thou this thing of thyself, or have others told it thee of me?
34. Jesus answered, Sayest thou this of thyself, or did others tell it thee concerning me?
Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me:

34: Иисус отвечал ему: от себя ли ты говоришь это, или другие сказали тебе о Мне?
18:34  ἀπεκρίθη ἰησοῦς, ἀπὸ σεαυτοῦ σὺ τοῦτο λέγεις ἢ ἄλλοι εἶπόν σοι περὶ ἐμοῦ;
18:34. et respondit Iesus a temet ipso hoc dicis an alii tibi dixerunt de me
Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:34: Sayest thou this thing of thyself - That is, Is it because my enemies thus accuse me, or because thou hast any suspicion of me, that thou askest this question?
Albert Barnes: Notes on the Bible - 1834
18:34: Of thyself - From any conviction of your own mind, or any apprehension of danger. During all the time in which you have been praetor, have you seen anything in me that has led you to apprehend sedition or danger to the Roman power? This evidently was intended to remind Pilate that nothing was proved against him, and to caution him against being influenced by the malicious accusations of others. Jesus demanded a just trial, and claimed that Pilate should not be influenced by any reports that he might have heard of him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:34: Sayest: Joh 18:36
John Gill
18:34 Jesus answered him, sayest thou this thing of thyself,.... That he was the king of the Jews: Christ's meaning is, whether he asserted this from the sentiments of his own mind; or moved the question from anything he himself had observed, which might give him just ground to suspect that he had, or intended to set up himself as the king of that nation:
or did others tell it thee of me? Whether the Jews had not intimated some such thing to him, out of malice and ill will? not but that Christ full well knew where the truth of this lay; but he was desirous of convincing Pilate of his weakness, if he so judged of himself, and of his imprudence and hastiness, if he took up this from others; and also to expose the baseness and wickedness of the Jews, to charge him with this, when they themselves would have made him a temporal king, and he refused; and when he had not only paid tribute himself to Caesar, but had exhorted them to do the like.
Robert Jamieson, A. R. Fausset and David Brown
18:34 Jesus answered . . . Sayest thou this of thyself, or did others tell it thee of me?--an important question for our Lord's case, to bring out whether the word "King" were meant in a political sense, with which Pilate had a right to deal, or whether he were merely put up to it by His accusers, who had no claims to charge Him but such as were of a purely religious nature, with which Pilate had nothing to do.
18:3518:35: Պատասխանի ետ Պեղատոս. Մի՞թէ՝ եւ ես Հրեա՞յ իցեմ. ազգն քո եւ քահանայապետք մատնեցին զքեզ ինձ, զի՞նչ գործ գործեալ է քո[1999]։ [1999] Ոմանք. Ազգք քո եւ քահանայապետքն։
35. Պիղատոսը պատասխանեց. «Միթէ ես էլ հրեա՞յ եմ. քո ազգը եւ քահանայապետները մատնեցին քեզ իմ ձեռքը. դու ի՞նչ ես արել»:
35 Պատասխան տուաւ Պիղատոս. «Միթէ ես Հրեա՞յ եմ. քու ազգդ եւ քահանայապետները քեզ ինծի մատնեցին. ի՞նչ ըրած ես դուն»։
Պատասխանի ետ Պիղատոս. Միթէ եւ ես Հրեա՞յ իցեմ. ազգն քո եւ քահանայապետք մատնեցին զքեզ ինձ. զի՞նչ գործ գործեալ է քո:

18:35: Պատասխանի ետ Պեղատոս. Մի՞թէ՝ եւ ես Հրեա՞յ իցեմ. ազգն քո եւ քահանայապետք մատնեցին զքեզ ինձ, զի՞նչ գործ գործեալ է քո[1999]։
[1999] Ոմանք. Ազգք քո եւ քահանայապետքն։
35. Պիղատոսը պատասխանեց. «Միթէ ես էլ հրեա՞յ եմ. քո ազգը եւ քահանայապետները մատնեցին քեզ իմ ձեռքը. դու ի՞նչ ես արել»:
35 Պատասխան տուաւ Պիղատոս. «Միթէ ես Հրեա՞յ եմ. քու ազգդ եւ քահանայապետները քեզ ինծի մատնեցին. ի՞նչ ըրած ես դուն»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3535: Пилат отвечал: разве я Иудей? Твой народ и первосвященники предали Тебя мне; что Ты сделал?
18:35  ἀπεκρίθη ὁ πιλᾶτος, μήτι ἐγὼ ἰουδαῖός εἰμι; τὸ ἔθνος τὸ σὸν καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί· τί ἐποίησας;
18:35. ἀπεκρίθη (It-was-separated-off,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Μήτι (Lest-a-one) ἐγὼ (I) Ἰουδαῖός (Iouda-belonged) εἰμι; (I-be?"τὸ (The-one) ἔθνος (a-nation) τὸ (the-one) σὸν (thine) καὶ (and) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) παρέδωκάν (they-gave-beside) σε (to-thee) ἐμοί: (unto-ME) τί (to-what-one) ἐποίησας; (thou-did-unto?"
18:35. respondit Pilatus numquid ego Iudaeus sum gens tua et pontifices tradiderunt te mihi quid fecistiPilate answered: Am I a Jew? Thy own nation and the chief priests have delivered thee up to me. What hast thou done?
35. Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me: what hast thou done?
Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done:

35: Пилат отвечал: разве я Иудей? Твой народ и первосвященники предали Тебя мне; что Ты сделал?
18:35  ἀπεκρίθη ὁ πιλᾶτος, μήτι ἐγὼ ἰουδαῖός εἰμι; τὸ ἔθνος τὸ σὸν καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί· τί ἐποίησας;
18:35. respondit Pilatus numquid ego Iudaeus sum gens tua et pontifices tradiderunt te mihi quid fecisti
Pilate answered: Am I a Jew? Thy own nation and the chief priests have delivered thee up to me. What hast thou done?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:35: Am I a Jew? - That is, I am not a Jew, and cannot judge whether thou art what is called the Christ, the king of the Jews. It is thy own countrymen, and their spiritual rulers, who delivered thee up to me with the above accusation.
What hast thou done? - If thou dost not profess thyself king over this people, and an enemy to Caesar, what is it that thou hast done, for which they desire thy condemnation?
Albert Barnes: Notes on the Bible - 1834
18:35: Am I a Jew? - Am I likely to be influenced by Jewish prejudices and partialities? Am not I, being a Roman, likely to judge impartially, and to decide on the accusations without being blessed by the malignant charges of the accusers?
Thine own nation ... - In this Pilate denies that it was from anything that he had observed that Jesus was arraigned. He admits that it was from the accusation of others; but then he tells the Saviour that the charge was one of moment, and worthy of the deepest attention. It had come from the very nation of Jesus, from his own countrymen, and from the highest authority among the people. As such it demanded consideration, and Pilate besought him to tell him what he had done - that is, what there had been in his conduct that had given occasion for this charge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:35: Amos I: Ezr 4:12; Neh 4:2; Act 18:14-16, Act 23:29, Act 25:19, Act 25:20; Rom 3:1, Rom 3:2
Thine: Joh 18:28, Joh 19:11; Act 3:13
what: Joh 19:6; Act 21:38, Act 22:22-24
John Gill
18:35 Pilate answered, am I a Jew?.... This he said, in a sort of derision and contempt; who was not a Jew, neither by birth, nor by religion, and so had never imbibed any notions of their King Messiah, nor read anything about him; and knew nothing of his distinguishing characters and properties, by which he was described, and might be known; and therefore it remained, that what he had said, though not expressed, was not of himself, of his own knowledge or observation, but arose from some intimations and suggestions the Jews had given him:
thine own nation and the chief priests have delivered thee unto me; that is, the men of his nation, his countrymen the Jews, who best understood their own laws and books of prophecy; and what expectations they had formed from thence, concerning their king, and his kingdom; and the principal of the priesthood, who were accounted men of the greatest learning, piety, and integrity, they had brought him bound before him; they had entered a charge against him, and had delivered him up into his hands, as an enemy to Caesar, and a traitor to his government:
what hast thou done? as an occasion of such treatment, and as the foundation of such a charge; surely there must be something in it, or men of such character would never impeach a man altogether innocent, and one of their own country too!
Robert Jamieson, A. R. Fausset and David Brown
18:35 Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee to me: What hast thou done?--that is, "Jewish questions I neither understand nor meddle with; but Thou art here on a charge which, though it seems only Jewish, may yet involve treasonable matter: As they state it, I cannot decide the point; tell me, then, what procedure of Thine has brought Thee into this position." In modern phrase, Pilate's object in this question was merely to determine the relevancy of the charge.
18:3618:36: Պատասխանի ետ Յիսուս. Ի՛մ արքայութիւն չէ՛ յայսմ աշխարհէ. եթէ յաշխարհէ աստի՛ էր արքայութիւնն իմ, սպասաւորքն իմ մարտնչէի՛ն արդեւք՝ զի մի՛ մատնեցայց Հրէից. բայց արդ թագաւորութիւն իմ չէ՛ աստի[2000]։ [2000] Ոմանք. Թագաւորութիւնն իմ չէ աստ։
36. Յիսուս պատասխանեց. «Իմ թագաւորութիւնը այս աշխարհից չէ. եթէ իմ թագաւորութիւնը այս աշխարհից լինէր, իմ հետեւորդները կը մարտնչէին արդէն, որպէսզի հրեաների ձեռքը չմատնուեմ. բայց, արդ, իմ թագաւորութիւնը այստեղից չէ»:
36 Յիսուս պատասխան տուաւ. «Իմ թագաւորութիւնս այս աշխարհէն չէ. եթէ այս աշխարհէն ըլլար իմ թագաւորութիւնս, իմ սպասաւորներս կը կռուէին՝ որ ես Հրեաներուն ձեռքը չմատնուիմ, բայց իմ թագաւորութիւնս ասկէ չէ»։
Պատասխանի ետ Յիսուս. Իմ արքայութիւն չէ յայսմ աշխարհէ. եթէ յաշխարհէ աստի էր արքայութիւնն իմ, սպասաւորքն իմ մարտնչէին արդեւք զի մի՛ մատնեցայց Հրէից, բայց արդ թագաւորութիւնն իմ չէ աստի:

18:36: Պատասխանի ետ Յիսուս. Ի՛մ արքայութիւն չէ՛ յայսմ աշխարհէ. եթէ յաշխարհէ աստի՛ էր արքայութիւնն իմ, սպասաւորքն իմ մարտնչէի՛ն արդեւք՝ զի մի՛ մատնեցայց Հրէից. բայց արդ թագաւորութիւն իմ չէ՛ աստի[2000]։
[2000] Ոմանք. Թագաւորութիւնն իմ չէ աստ։
36. Յիսուս պատասխանեց. «Իմ թագաւորութիւնը այս աշխարհից չէ. եթէ իմ թագաւորութիւնը այս աշխարհից լինէր, իմ հետեւորդները կը մարտնչէին արդէն, որպէսզի հրեաների ձեռքը չմատնուեմ. բայց, արդ, իմ թագաւորութիւնը այստեղից չէ»:
36 Յիսուս պատասխան տուաւ. «Իմ թագաւորութիւնս այս աշխարհէն չէ. եթէ այս աշխարհէն ըլլար իմ թագաւորութիւնս, իմ սպասաւորներս կը կռուէին՝ որ ես Հրեաներուն ձեռքը չմատնուիմ, բայց իմ թագաւորութիւնս ասկէ չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3636: Иисус отвечал: Царство Мое не от мира сего; если бы от мира сего было Царство Мое, то служители Мои подвизались бы за Меня, чтобы Я не был предан Иудеям; но ныне Царство Мое не отсюда.
18:36  ἀπεκρίθη ἰησοῦς, ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο [ἄν], ἵνα μὴ παραδοθῶ τοῖς ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν.
18:36. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Ἡ (The-one) βασιλεία (a-ruling-of) ἡ (the-one) ἐμὴ (mine) οὐκ (not) ἔστιν (it-be) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου: (of-the-one-this) εἰ (if) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) ἦν (it-was) ἡ (the-one) βασιλεία (a-ruling-of) ἡ (the-one) ἐμή, (mine,"οἱ (the-ones) ὑπηρέται (under-rowers) οἱ (the-ones) ἐμοὶ (unto-ME) ἠγωνίζοντο ( they-were-struggling-to ) ἄν, (ever) ἵνα (so) μὴ (lest) παραδοθῶ (I-might-have-been-given-beside) τοῖς (unto-the-ones) Ἰουδαίοις : ( unto-Iouda-belonged ) νῦν (now) δὲ (moreover) ἡ (the-one) βασιλεία (a-ruling-of) ἡ (the-one) ἐμὴ (mine) οὐκ (not) ἔστιν (it-be) ἐντεῦθεν. (in-also-from)
18:36. respondit Iesus regnum meum non est de mundo hoc si ex hoc mundo esset regnum meum ministri mei decertarent ut non traderer Iudaeis nunc autem meum regnum non est hincJesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.
36. 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.
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:

36: Иисус отвечал: Царство Мое не от мира сего; если бы от мира сего было Царство Мое, то служители Мои подвизались бы за Меня, чтобы Я не был предан Иудеям; но ныне Царство Мое не отсюда.
18:36  ἀπεκρίθη ἰησοῦς, ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο [ἄν], ἵνα μὴ παραδοθῶ τοῖς ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν.
18:36. respondit Iesus regnum meum non est de mundo hoc si ex hoc mundo esset regnum meum ministri mei decertarent ut non traderer Iudaeis nunc autem meum regnum non est hinc
Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:36: My kingdom is not of this world - It is purely spiritual and Divine. If it had been of a secular nature, then my servants would have contended - they would have opposed force with force, as the kingdoms of this world do in their wars; but as my kingdom as not of this world, therefore no resistance has been made. Eusebius relates, Hist. Eccles. lib. iii. c. 20, that "The relatives of our Lord were brought before Domitian, and interrogated whether they were of the family of David; and what sort the kingdom of Christ was, and where it would appear? They answered, that this kingdom was neither of this world, nor of an earthly nature; that it was altogether heavenly and angelical; and that it would not take place till the end of the world."
Albert Barnes: Notes on the Bible - 1834
18:36: My kingdom ... - The charge on which Jesus was arraigned was that of laying claim to the office of a king. He here substantially admits that he did claim to be a king, but not in the sense in which the Jews understood it. They charged him with attempting to set up an earthly kingdom, and of exciting sedition against Caesar. In reply to this, Jesus says that his kingdom is not of this world - that is, it is not of the same nature as earthly kingdoms. It was not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of the world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the hosts that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gethsemane. But though he was a king, yet his dominion was over the heart, subduing evil passions and corrupt desires, and bringing the soul to the love of peace and unity.
Not from hence - That is, not from this world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:36: Jesus: Ti1 6:13
My kingdom is: Joh 6:15, Joh 8:15; Psa 45:3-7; Isa 9:6, Isa 9:7; Dan 2:44, Dan 7:14; Zac 9:9; Luk 12:14; Luk 17:20, Luk 17:21; Rom 14:17; Col 1:12-14
then: Joh 18:11
Geneva 1599
18:36 (11) 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.
(11) Christ affirms his spiritual kingdom, but rejects a worldly one.
John Gill
18:36 Jesus answered, my kingdom is not of this world,.... By saying which, he tacitly owns he was a king: as such he was set up, and anointed by his Father from everlasting; was prophesied of in the Old Testament; declared by the angel, both when he brought the news of his conception, and of his birth; was owned by many, who knew him to be so in the days of his flesh; and since his resurrection, ascension, and session at God's right hand, more manifestly appears to be one: he also hereby declares, that he had a kingdom; by which he means, not his natural and universal kingdom, as God, and the Creator and Governor of all things; but his mediatorial kingdom, administered both in the days of his flesh, and after his resurrection; which includes the whole Gospel dispensation, Christ's visible church state on earth, and the whole election of grace; it takes in that which will be at the close of time, in the latter day, which will be more spiritual, and in which Christ will reign before his ancients gloriously; and also the kingdom of God, or of heaven, even the ultimate glory: the whole of which is not of this world; the subjects of Christ's kingdom are not of the world, they are chosen and called out of it; the kingdom itself does not appear in worldly pomp and splendour, nor is it supported by worldly force, nor administered by worldly laws; nor does it so much regard the outward, as the inward estates of men; it promises no worldly emoluments, or temporal rewards. Christ does not say it is not "in" this world, but it is not of it; and therefore will not fail, when this world does, and the kingdoms thereof. Every thing that is carnal, sensual, and worldly, must be removed from our conceptions of Christ's kingdom, here or hereafter: and to this agrees what some Jewish writers say of the Messiah, and his affairs;
"the Messiah (they say (o)) is separated from the world, because he is absolutely intellectual; but the world is corporeal; how then should the Messiah be in this world, when the world is corporeal, and , "the business of the Messiah is divine, and not corporeal?"''
And since this was the case, Caesar, or any civil government, had no reason to be uneasy on account of his being a king, and having a kingdom; since his kingdom and interests did not in the least break in upon, or injure any others: and that this was the nature of his kingdom, he proves by the following reason;
if my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews: if Christ's kingdom had been a worldly one, set up on worldly views, and governed with worldly policy, and was to answer some worldly ends, Christ would have had servants enough among the Jews, who would have declared for him, and took up arms in his favour against the Romans; his own disciples would not have suffered him to have been betrayed into the hands of the Jews by Judas; nor would he have hindered them from attempting his rescue, as he did Peter; nor would they suffer him now to be delivered by Pilate into their hands, to put him to death; since they had such a Prince at the head of them, who, was he to make use of his power, was able to drive all the Roman forces before them out of the nation, and oblige a general submission among the Jews, to the sceptre of his kingdom:
but now is my kingdom not from hence; it does not rise out of, nor proceed upon, nor is it supported by worldly principles, wherefore none of the above methods are made use of.
(o) R. Juda Bezaleel Nizeach Israel, fol. 48.
John Wesley
18:36 My kingdom is not of this world - Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, Jn 18:31, and afterward actually did, Jn 19:16.
Robert Jamieson, A. R. Fausset and David Brown
18:36 Jesus answered, My kingdom is not of this world--He does not say "not over," but "not of this world"--that is, in its origin and nature; therefore "no such kingdom as need give thee or thy master the least alarm."
if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews--"A very convincing argument; for if His servants did not fight to prevent their King from being delivered up to His enemies, much less would they use force for the establishment of His kingdom" [WEBSTER and WILKINSON].
but now--but the fact is.
is my kingdom not from hence--Our Lord only says whence His kingdom is not--first simply affirming it, next giving proof of it, then reaffirming it. This was all that Pilate had to do with. The positive nature of His kingdom He would not obtrude upon one who was as little able to comprehend it, as entitled officially to information about it. (It is worthy of notice that the "MY," which occurs four times in this one verse--thrice of His kingdom, and once of His servants--is put in the emphatic form).
18:3718:37: Ասէ ցնա Պեղատոս. Ապա թէ այդպէս իցէ, թագաւո՛ր ոմն ես դու։ Պատասխանի ետ Յիսուս. Դո՛ւ ասես՝ թէ թագաւոր իցեմ. բայց ես՝ յա՛յդ իսկ ծնեալ եմ, եւ ՚ի դո՛յն իսկ եկեալ եմ յաշխարհ, զի վկայեցից ճշմարտութեանն. ամենայն որ ՚ի ճշմարտութենէ է, լսէ՛ բարբառոյ իմոյ[2001]։ [2001] Ոմանք. Պիղատոս, թէ այդպէս իցէ՝ թագաւոր ոմն իցես դու... ծնեալ իցեմ, եւ ՚ի դոյն իսկ եկեալ յաշխարհ։
37. Պիղատոսը նրան ասաց. «Թէ որ այդպէս է, ուրեմն դու թագաւո՞ր ես»: Յիսուս նրան պատասխանեց. «Դու ես ասում, որ թագաւոր եմ, բայց ես դրա համար իսկ ծնուել եմ եւ դրա համար իսկ եկել եմ աշխարհ, որպէսզի ճշմարտութեան համար վկայեմ: Ամէն մարդ, որ ճշմարտութիւնից է, իմ ձայնը լսում է»:
37 Այն ատեն Պիղատոս ըսաւ անոր. «Ուրեմն դուն թագաւո՞ր մըն ես»։ Պատասխան տուաւ Յիսուս. «Դուն կ’ըսես, քանզի թագաւոր եմ։ Ես այս բանին համար ծնած եմ եւ ասոր համար աշխարհ եկած, որպէս զի ճշմարտութեան համար վկայեմ։ Ամէն մարդ որ ճշմարտութենէն է՝ իմ ձայնիս ականջ կը դնէ»։
Ասէ ցնա Պիղատոս. Ապա թէ այդպէս իցէ, թագաւո՞ր ոմն ես դու: Պատասխանի ետ Յիսուս. Դու ասես թէ թագաւոր իցեմ. բայց ես յայդ իսկ ծնեալ եմ, եւ ի դոյն իսկ եկեալ եմ յաշխարհ, զի վկայեցից ճշմարտութեանն. ամենայն որ ի ճշմարտութենէ է` լսէ բարբառոյ իմոյ:

18:37: Ասէ ցնա Պեղատոս. Ապա թէ այդպէս իցէ, թագաւո՛ր ոմն ես դու։ Պատասխանի ետ Յիսուս. Դո՛ւ ասես՝ թէ թագաւոր իցեմ. բայց ես՝ յա՛յդ իսկ ծնեալ եմ, եւ ՚ի դո՛յն իսկ եկեալ եմ յաշխարհ, զի վկայեցից ճշմարտութեանն. ամենայն որ ՚ի ճշմարտութենէ է, լսէ՛ բարբառոյ իմոյ[2001]։
[2001] Ոմանք. Պիղատոս, թէ այդպէս իցէ՝ թագաւոր ոմն իցես դու... ծնեալ իցեմ, եւ ՚ի դոյն իսկ եկեալ յաշխարհ։
37. Պիղատոսը նրան ասաց. «Թէ որ այդպէս է, ուրեմն դու թագաւո՞ր ես»: Յիսուս նրան պատասխանեց. «Դու ես ասում, որ թագաւոր եմ, բայց ես դրա համար իսկ ծնուել եմ եւ դրա համար իսկ եկել եմ աշխարհ, որպէսզի ճշմարտութեան համար վկայեմ: Ամէն մարդ, որ ճշմարտութիւնից է, իմ ձայնը լսում է»:
37 Այն ատեն Պիղատոս ըսաւ անոր. «Ուրեմն դուն թագաւո՞ր մըն ես»։ Պատասխան տուաւ Յիսուս. «Դուն կ’ըսես, քանզի թագաւոր եմ։ Ես այս բանին համար ծնած եմ եւ ասոր համար աշխարհ եկած, որպէս զի ճշմարտութեան համար վկայեմ։ Ամէն մարդ որ ճշմարտութենէն է՝ իմ ձայնիս ականջ կը դնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3737: Пилат сказал Ему: итак Ты Царь? Иисус отвечал: ты говоришь, что Я Царь. Я на то родился и на то пришел в мир, чтобы свидетельствовать о истине; всякий, кто от истины, слушает гласа Моего.
18:37  εἶπεν οὗν αὐτῶ ὁ πιλᾶτος, οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη ὁ ἰησοῦς, σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς.
18:37. εἶπεν (It-had-said) οῦν (accordingly) αὐτῷ (unto-it,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Οὐκοῦν (Not-accordingly) βασιλεὺς (a-ruler-of) εἶ (thou-be) σύ; (thou?"ἀπεκρίθη (It-was-separated-off,"[ὁ] (the-one) Ἰησοῦς (an-Iesous,"Σὺ (Thou) λέγεις (thou-forth) ὅτι (to-which-a-one) βασιλεύς (a-ruler-of) εἰμι. (I-be) ἐγὼ (I) εἰς (into) τοῦτο (to-the-one-this) γεγέννημαι (I-had-come-to-be-generated-unto) καὶ (and) εἰς (into) τοῦτο (to-the-one-this) ἐλήλυθα (I-hath-had-come-to-come) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ἵνα (so) μαρτυρήσω (I-might-have-witnessed-unto) τῇ (unto-the-one) ἀληθείᾳ: (unto-an-un-secluding-of) πᾶς (all) ὁ (the-one) ὢν (being) ἐκ (out) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) ἀκούει (it-heareth) μου (of-me) τῆς (of-the-one) φωνῆς. (of-a-sound)
18:37. dixit itaque ei Pilatus ergo rex es tu respondit Iesus tu dicis quia rex sum ego ego in hoc natus sum et ad hoc veni in mundum ut testimonium perhibeam veritati omnis qui est ex veritate audit meam vocemPilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth heareth my voice.
37. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
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:

37: Пилат сказал Ему: итак Ты Царь? Иисус отвечал: ты говоришь, что Я Царь. Я на то родился и на то пришел в мир, чтобы свидетельствовать о истине; всякий, кто от истины, слушает гласа Моего.
18:37  εἶπεν οὗν αὐτῶ ὁ πιλᾶτος, οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη ὁ ἰησοῦς, σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς.
18:37. dixit itaque ei Pilatus ergo rex es tu respondit Iesus tu dicis quia rex sum ego ego in hoc natus sum et ad hoc veni in mundum ut testimonium perhibeam veritati omnis qui est ex veritate audit meam vocem
Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth heareth my voice.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Пилат понял, что Христос не имеет никакого намерения выступить в качестве претендента на престол иудейский. Но в то же время он слышал, что Христос все-таки не отказывается от той мысли, что Он - царь. Поэтому он и спрашивает Христа: "итак ты царь?" (лучше перевести: "все-таки же ты царь"). Может быть, этим вопросом Пилат хотел дать понять Христу, что Ему лучше бы не настаивать на Своем притязании на какое-то неизвестное царство, которое не принадлежит к этому миру... Христос отвечает на это утвердительно: "ты говоришь" (ср. ответ Христа Иуде на тайной вечери: "ты сказал" - Мф. 26:25). При этом Христос Свой утвердительный ответ обосновывает выражением Своего самосознания: "ибо" (так правильнее перевести стоящую здесь частицу oti, переведенную в русском тексте союзом "что"). "Я Царь". Но чтобы более разъяснить Пилату характер Своего Царства, Христос дает теперь положительное описание Своего Царства (ранее, в 36-м ст. дано только отрицательное определение Царства Христова). Христос родился, т. е. исшел от Отца (ср. 16:28) и пришел в мир, т. е. выступил в мире не для того, чтобы обычными земными средствами приобрести власть над людьми, а для того, чтобы свидетельствовать об истине и этим проповеданием истины приобретать для нее поданных. Такие подданные могут найтись не только между иудеями, но и между всякими народами: всякий, кто не утратил стремления к истине - след., и язычник Пилат - может понять Христа - проповедника истины. Христос таким образом подал здесь Пилату руку, чтобы направить его на истинный путь, приглашал его ознакомиться с Его учением.
Adam Clarke: Commentary on the Bible - 1831
18:37: Thou sayest - A common form of expression for, yes, it is so. I was born into the world that I might set up and maintain a spiritual government: but this government is established in and by truth. All that love truth, hear my voice and attend to the spiritual doctrines I preach. It is by truth alone that I influence the minds and govern the manners of my subjects.
Albert Barnes: Notes on the Bible - 1834
18:37: Art thou a king then? - Dost thou admit the charge in any sense, or dost thou lay claim to a kingdom of any kind?
Thou sayest ... - This is a form of expression denoting affirmation. It is equivalent to yes.
That I am a king - This does not mean simply that Pilate affirmed that he was a king; it does not appear that he had done this; but it means, "Thou affirmest the truth; thou declarest what is correct, for I am a king." I am a king in a certain sense, and do not deny it.
To this end ... - Compare Joh 3:11-12, etc. Jesus does not here affirm that he was born to reign, or that this was the design of his coming; but it was to bear witness to and to exhibit the truth. By this he showed what was the nature of his kingdom. It was not to assert power; not to collect armies; not to subdue nations in battle. It was simply to present truth to men, and to exercise dominion only by the truth. Hence, the only power put forth in restraining the wicked, in convincing the sinner, in converting the heart, in guiding and leading his people, and in sanctifying them, is that which is produced by applying truth to the mind. Men are not forced or compelled to be Christians. They are made to see that they are stoners, that God is merciful, that they need a Redeemer, and that the Lord Jesus is fitted to their case, and yield themselves then wholly to his reign. This is all the power ever used in the kingdom of Christ, and no men in his church have a right to use any other. Alas! how little have persecutors remembered this! And how often, under the pretence of great regard for the kingdom of Jesus, have bigots attempted by force and flames to make all men think as they do! We see here the importance which Jesus attached to truth. It was his sole business in coming into the world. He had no other end than to establish it. We therefore should value it, and seek for it as for hid treasures, Pro 23:23.
Every one ... - See Joh 8:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:37: Thou: Mat 26:64, Mat 27:11; Mar 14:62, Mar 15:2; Luk 23:3; Ti1 6:13
that I should: Joh 8:14, Joh 14:6; Isa 55:4; Rev 1:4, Rev 3:14
Every: Joh 7:17, Joh 8:47, Joh 10:26, Joh 10:27; Pe1 1:22; Jo1 3:14, Jo1 3:19, Jo1 4:6, Jo1 5:20
John Gill
18:37 Pilate therefore said unto him,.... Upon this free and full declaration of Christ, concerning his kingly office, and the nature of his kingdom:
art thou a king then? or thou art a king then: for, from his having a kingdom, it might be very justly inferred that he was a king:
Jesus answered, thou sayest that I am a king; and which was very rightly said; and Christ by these words owns and confesses, that he was one: adding,
to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. The end of Christ's being born, which was of a virgin, in a very miraculous manner, and of his coming into the world, which was by the assumption of human nature, among many other things, was to bear testimony to truth in general; to the whole Gospel, the word of truth, and every branch of it, which he brought with him, constantly preached in life, and confirmed by his death; and particularly to this truth, that he was a King, and had a kingdom in a spiritual sense:
everyone that is of the truth; that is of God, belongs to the sheep of Christ, knows the truth as it is in Jesus, and is on the side of truth, and stands by it:
heareth my voice; the voice of his Gospel; and that not only externally, but internally; so as to approve of it, rejoice at it, and distinguish it; and the voice of his commands, so as cheerfully to obey them from a principle of love to him.
John Wesley
18:37 Thou sayest - The truth. To this end was I born - Speaking of his human origin: his Divine was above Pilate's comprehension. Yet it is intimated in the following words, I came into the world, that I might witness to the truth - Which was both declared to the Jews, and in the process of his passion to the princes of the Gentiles also. Every one that is of the truth - That is, a lover of it, heareth my voice - A universal maxim. Every sincere lover of truth will hear him, so as to understand and practise what he saith.
Robert Jamieson, A. R. Fausset and David Brown
18:37 Art thou a king then?--There was no sarcasm or disdain in this question (as THOLUCK, ALFORD, and others, allege), else our Lord's answer would have been different. Putting emphasis upon "thou," his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor probably struck into him.
Thou sayest that I am a king--It is even so.
To this end was I--"have I been."
born and for this cause came I--am I come.
into the world, that I may bear witness to the truth--His birth expresses His manhood; His coming into the world, His existence before assuming humanity: The truth, then, here affirmed, though Pilate would catch little of it, was that His Incarnation was expressly in order to the assumption of Royalty in our nature. Yet, instead of saying, He came to be a King, which is His meaning, He says He came to testify to the truth. Why this? Because, in such circumstances it required a noble courage not to flinch from His royal claims; and our Lord, conscious that He was putting forth that courage, gives a turn to His confession expressive of it. It is to this that Paul alludes, in those remarkable words to Timothy: "I charge thee before God, who quickeneth all things, and before Christ Jesus, who, in the presence of Pontius Pilate, witnessed the good confession" (Ti1 6:13). This one act of our Lord's life, His courageous witness-bearing before the governor, was selected as an encouraging example of the fidelity which Timothy ought to display. As the Lord (says OLSHAUSEN beautifully) owned Himself the Son of God before the most exalted theocratic council, so He confessed His regal dignity in presence of the representative of the highest political authority on earth.
Every one that is of the truth heareth my voice--Our Lord here not only affirms that His word had in it a self-evidencing, self-recommending power, but gently insinuated the true secret of the growth and grandeur of His kingdom--as A KINGDOM OF TRUTH, in its highest sense, into which all souls who have learned to live and count all things but loss for the truth are, by a most heavenly attraction, drawn as into their proper element; THE KING of whom Jesus is, fetching them in and ruling them by His captivating power over their hearts.
18:3818:38: Ասէ ցնա Պեղատոս. Զի՞նչ է ճշմարտութիւն։ Զայս իբրեւ ասաց, դարձեալ ե՛լ առ Հրէայսն՝ եւ ասէ ցնոսա. Ես՝ եւ ո՛չ մի՛ ինչ պատճառս գտանեմ ՚ի նմա[2002]։ [2002] Ոմանք. Զի՛նչ է ճշմարտութիւնն... գտանեմ ՚ի նա։ Յօրինակին պակասէր. Ես եւ ո՛չ մի՛ ինչ։
38. Պիղատոսը նրան ասաց. «Ի՞նչ է ճշմարտութիւնը»: Երբ այս ասաց, դարձեալ դուրս ելաւ, հրեաների մօտ, ու ասաց նրանց. «Ես նրա մէջ ոչ մի յանցանք չեմ գտնում:
38 Պիղատոս ըսաւ անոր. «Ի՞նչ է ճշմարտութիւնը»։ Ասիկա ըսելով՝ նորէն դուրս ելաւ Հրեաներուն եւ ըսաւ անոնց. «Ես յանցանք մը չեմ գտներ անոր վրայ։
Ասէ ցնա Պիղատոս. Զի՞նչ է ճշմարտութիւն: Զայս իբրեւ ասաց, դարձեալ ել առ Հրեայսն եւ ասէ ցնոսա. Ես եւ ոչ մի ինչ պատճառս գտանեմ ի նմա:

18:38: Ասէ ցնա Պեղատոս. Զի՞նչ է ճշմարտութիւն։ Զայս իբրեւ ասաց, դարձեալ ե՛լ առ Հրէայսն՝ եւ ասէ ցնոսա. Ես՝ եւ ո՛չ մի՛ ինչ պատճառս գտանեմ ՚ի նմա[2002]։
[2002] Ոմանք. Զի՛նչ է ճշմարտութիւնն... գտանեմ ՚ի նա։ Յօրինակին պակասէր. Ես եւ ո՛չ մի՛ ինչ։
38. Պիղատոսը նրան ասաց. «Ի՞նչ է ճշմարտութիւնը»: Երբ այս ասաց, դարձեալ դուրս ելաւ, հրեաների մօտ, ու ասաց նրանց. «Ես նրա մէջ ոչ մի յանցանք չեմ գտնում:
38 Պիղատոս ըսաւ անոր. «Ի՞նչ է ճշմարտութիւնը»։ Ասիկա ըսելով՝ նորէն դուրս ելաւ Հրեաներուն եւ ըսաւ անոնց. «Ես յանցանք մը չեմ գտներ անոր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
18:3838: Пилат сказал Ему: что есть истина? И, сказав это, опять вышел к Иудеям и сказал им: я никакой вины не нахожу в Нем.
18:38  λέγει αὐτῶ ὁ πιλᾶτος, τί ἐστιν ἀλήθεια; καὶ τοῦτο εἰπὼν πάλιν ἐξῆλθεν πρὸς τοὺς ἰουδαίους, καὶ λέγει αὐτοῖς, ἐγὼ οὐδεμίαν εὑρίσκω ἐν αὐτῶ αἰτίαν.
18:38. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Τί (What-one) ἐστιν (it-be) ἀλήθεια; (an-un-secluding-of?"Καὶ (And) τοῦτο (to-the-one-this) εἰπὼν (having-had-said,"πάλιν (unto-furthered) ἐξῆλθεν (it-had-came-out) πρὸς (toward) τοὺς (to-the-ones) Ἰουδαίους , ( to-Iouda-belonged ,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἐγὼ (I) οὐδεμίαν (to-not-moreover-one) εὑρίσκω (I-find) ἐν (in) αὐτῷ (unto-it) αἰτίαν: (to-an-appealing-unto)
18:38. dicit ei Pilatus quid est veritas et cum hoc dixisset iterum exivit ad Iudaeos et dicit eis ego nullam invenio in eo causamPilate saith to him: What is truth? And when he said this, he went out again to the Jews and saith to them: I find no cause in him.
38. 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 no crime in him.
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:

38: Пилат сказал Ему: что есть истина? И, сказав это, опять вышел к Иудеям и сказал им: я никакой вины не нахожу в Нем.
18:38  λέγει αὐτῶ ὁ πιλᾶτος, τί ἐστιν ἀλήθεια; καὶ τοῦτο εἰπὼν πάλιν ἐξῆλθεν πρὸς τοὺς ἰουδαίους, καὶ λέγει αὐτοῖς, ἐγὼ οὐδεμίαν εὑρίσκω ἐν αὐτῶ αἰτίαν.
18:38. dicit ei Pilatus quid est veritas et cum hoc dixisset iterum exivit ad Iudaeos et dicit eis ego nullam invenio in eo causam
Pilate saith to him: What is truth? And when he said this, he went out again to the Jews and saith to them: I find no cause in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Пилат, очевидно, принадлежал к тем римлянам, которые уже утратили веру в существование истины. Это был скептически настроенный, индифферентный к истине чиновник, который привык видеть везде только ложь, неискренность и полное презрение к требованиям справедливости. В его время в Риме царили взяточничество и продажность, всякий старался только о том, как бы нажить себе состояние, и не разбирал при этом средств. Философия оправдывала такой способ действий, утверждая, что в мире нет ничего достоверного: "только и верно то, - говорил, напр., Плиний, - что нет ничего верного". Поэтому и Пилат не желает ничего слышать об истине. "Что есть истина?", т. е. истина только мечта. Стоит ли из-за нее бороться, идти на смерть? И Пилат, не ожидая ответа - (ибо что мог ответить ему этот, по его мнению, энтузиаст-мечтатель? рассудил Пилат), - прокуратор вышел к иудеям и заявил им, что не нашел никакого повода к тому, чтобы подвергнуть Иисуса наказанию.
Adam Clarke: Commentary on the Bible - 1831
18:38: What is truth - Among the sages of that time there were many opinions concerning truth; and some had even supposed that it was a thing utterly out of the reach of men. Pilate perhaps might have asked the question in a mocking way; and his not staying to get an answer indicated that he either despaired of getting a satisfactory one, or that he was indifferent about it. This is the case with thousands: they appear desirous of knowing the truth, but have not patience to wait in a proper way to receive an answer to their question.
I find in him no fault - Having asked the above question, and being convinced of our Lord's innocence, he went out to the Jews to testify his convictions and to deliver him, if possible, out of their hands.
Albert Barnes: Notes on the Bible - 1834
18:38: What is truth? - This question was probably asked in contempt, and hence Jesus did not answer it. Had the question been sincere, and had Pilate really sought it as Nicodemus had done John 3, Jesus would not have hesitated to explain to him the nature of his kingdom. They were now alone in the judgment-hall Joh 18:33, and as soon as Pilate had asked the question, without waiting for an answer, he went out. It is evident that he was satisfied, from the answer of Jesus Joh 18:36-37, that he was not a king in the sense in which the Jews accused him; that he would not endanger the Roman government, and consequently that he was innocent of the charge alleged against him. He regarded him, clearly, as a fanatic poor, ignorant, and deluded, but innocent and not dangerous. Hence, he sought to release him; and, hence, in contempt, he asked him this question, and immediately went out, not expecting an answer.
This question had long agitated the world. It was the great subject of inquiry in all the schools of the Greeks. Different sects of philosophers had held different opinions, and Pilate now, in derision, asked him, whom he esteemed an ignorant fanatic, whether he could solve this long-agitated question. He might have had an answer. If he had patiently waited in sincerity, Jesus would have told him what it was. Thousands ask the question in the same way. They have a fixed contempt for the Bible; they deride the instructions of religion; they are unwilling to investigate and to wait at the gates of wisdom; and hence, like Pilate, they remain ignorant of the great Source of truth, and die in darkness and in error. All might find truth if they would seek it; none ever will find it if they do not apply for it to the great source of light the God of truth, and seek it patiently in the way in which he has chosen to communicate it to mankind. How highly should we prize the Bible! And how patiently and prayerfully should we search the Scriptures, that we may not err and die foRev_er! See the notes at Joh 14:6.
I find in him no fault - See Luk 23:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:38: What: Act 17:19, Act 17:20, Act 17:32, Act 24:25, Act 24:26
I find: Joh 19:4, Joh 19:6, Joh 19:21, Joh 19:22; Mat 27:18, Mat 27:19, Mat 27:24; Mar 15:14; Luk 23:4, Luk 23:14-16; Pe1 1:19; Pe1 2:22, Pe1 2:23
Geneva 1599
18:38 (12) Pilate saith unto him, (d) 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].
(12) It was required that Christ should be pronounced innocent, but nonetheless, in that he took upon himself our person, he was to be condemned as a most wicked man.
(d) He speaks this disdainfully and scoffingly, and not by way of asking a question.
John Gill
18:38 Pilate saith unto him, what is truth?.... That is, in general, or that which Christ then particularly spoke of: many things might be observed in answer to this question, as that there is the truth and faithfulness of God in his word and promises; the truth of grace in the hearts of his people; Jesus Christ himself is truth, he is true God, and true man; the truth of all covenant transactions, of all types, promises, and prophecies; whatever he said and taught was truth, and the truth of all doctrine comes from him. The Gospel is truth in general; it comes from the God of truth; lies in the Scriptures of truth; Christ, who is truth itself, is the substance of it; the Spirit of truth has an hand in it, leads into it, and makes it effectual; the whole of it is true, and every particular doctrine of it; as the manifestation of the Son of God in human nature, his coming into the world to save the chief of sinners, justification by his righteousness, pardon by his blood, atonement by his sacrifice, the resurrection of the dead, &c. The same question is put in the Talmud (p), , "what is truth?" and it is answered, that he is the living God, and the King of the World: we do not find that our Lord gave any answer to this question, which might be put in a scornful, jeering way; nor did Pilate wait for one; for
when he had said this, he went out again unto the Jews: as soon as he had put the question about truth, having no great inclination to hear what Christ would say to it; nor did he put it for information sake, or as having any opinion of Christ, and that he was able to answer it; he directly goes out of the judgment hall, taking Jesus along with him, and addresses the Jews after this manner:
and saith unto them, I find in him no fault at all; and indeed how should he? there was no sin in his nature, nor guile in his lips, nor any iniquity in his life; the devil himself could find none in him. This confession is both to the shame of Pilate and the Jews; to the reproach of Pilate, that after this he should condemn him; and of the Jews, that after such a fair and full declaration from the judge, they should insist upon his crucifixion; it shows, however, that he died not for any sin of his own, but for the sins of others.
(p) T. Hieros. Sanhedrin, fol. 18. 1.
John Wesley
18:38 What is truth? - Said Pilate, a courtier; perhaps meaning what signifies truth? Is that a thing worth hazarding your life for? So he left him presently, to plead with the Jews for him, looking upon him as an innocent but weak man.
Robert Jamieson, A. R. Fausset and David Brown
18:38 Pilate saith unto him, What is truth?--that is, "Thou stirrest the question of questions, which the thoughtful of every age have asked, but never man yet answered."
And when he had said this--as if, by putting such a question, he was getting into interminable and unseasonable inquiries, when this business demanded rather prompt action.
he went out again unto the Jews--thus missing a noble opportunity for himself, and giving utterance to that consciousness of the want of all intellectual and moral certainty, which was the feeling of every thoughtful mind at that time. "The only certainty," says the elder PLINY, "is that nothing is certain, nor more miserable than man, nor more proud. The fearful laxity of morals at that time must doubtless be traced in a great degree to this skepticism. The revelation of the eternal truth alone was able to breathe new life into ruined human nature, and that in the apprehension of complete redemption" [OLSHAUSEN].
and saith unto them--in the hearing of our Lord, who had been brought forth.
I find in him no fault--no crime. This so exasperated "the chief priests and elders" that, afraid of losing their prey, they poured forth a volley of charges against Him, as appears from Lk 23:4-5 : on Pilate's affirming His innocence, "they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." They see no hope of getting Pilate's sanction to His death unless they can fasten upon Him a charge of conspiracy against the government; and as Galilee was noted for its turbulence (Lk 13:1; Acts 5:37), and our Lord's ministry lay chiefly there, they artfully introduce it to give color to their charge. "And the chief priests accused Him of many things, but He answered nothing (Mk 15:3). Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? And He answered him to never a word, insomuch that the governor marvelled greatly" (Mt 27:13-14). See on Mk 15:3-5. In his perplexity, Pilate, hearing of Galilee, bethinks himself of the expedient of sending Him to Herod, in the hope of thereby further shaking off responsibility in the case. See Mk 15:6, and see on Lk 23:6-12. The return of the prisoner only deepened the perplexity of Pilate, who, "calling together the chief priests, rulers, and people," tells them plainly that not one of their charges against "this man" had been made good, while even Herod, to whose jurisdiction he more naturally belonged, had done nothing to Him: He "will therefore chastise and release him" (Lk 23:13-16).
18:3918:39: Բայց է ձեր սովորութիւն զի զմի ոք արձակեցի՛ց ձեզ ՚ի զատկիս. արդ՝ կամի՞ք զի արձակեցից ձեզ զթագաւորն Հրէից[2003]։ [2003] Ոմանք. Բայց ձեր սովորութիւն է։
39. Բայց դուք սովորութիւն ունէք, որ զատկին ձեզ համար մի բանտարկեալ արձակեմ. արդ, ուզո՞ւմ էք, որ ձեզ համար արձակեմ հրեաների թագաւորին»:
39 Բայց սովորութիւն ունիք որ մարդ մը արձակեմ ձեզի զատկին։ Հիմա կ’ուզէ՞ք որ Հրէից թագաւորը արձակեմ ձեզի»։
Բայց է ձեր սովորութիւն, զի զմի ոք արձակեցից ձեզ ի զատկիս. արդ կամի՞ք զի արձակեցից ձեզ զթագաւորն Հրէից:

18:39: Բայց է ձեր սովորութիւն զի զմի ոք արձակեցի՛ց ձեզ ՚ի զատկիս. արդ՝ կամի՞ք զի արձակեցից ձեզ զթագաւորն Հրէից[2003]։
[2003] Ոմանք. Բայց ձեր սովորութիւն է։
39. Բայց դուք սովորութիւն ունէք, որ զատկին ձեզ համար մի բանտարկեալ արձակեմ. արդ, ուզո՞ւմ էք, որ ձեզ համար արձակեմ հրեաների թագաւորին»:
39 Բայց սովորութիւն ունիք որ մարդ մը արձակեմ ձեզի զատկին։ Հիմա կ’ուզէ՞ք որ Հրէից թագաւորը արձակեմ ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3939: Есть же у вас обычай, чтобы я одного отпускал вам на Пасху; хотите ли, отпущу вам Царя Иудейского?
18:39  ἔστιν δὲ συνήθεια ὑμῖν ἵνα ἕνα ἀπολύσω ὑμῖν ἐν τῶ πάσχα· βούλεσθε οὗν ἀπολύσω ὑμῖν τὸν βασιλέα τῶν ἰουδαίων;
18:39. ἔστιν (it-be) δὲ (moreover) συνήθεια (a-mannering-together-of) ὑμῖν (unto-ye) ἵνα (so) ἕνα (to-one) ἀπολύσω (I-might-have-loosed-off) ὑμῖν (unto-ye) [ἐν] "[in]"τῷ (unto-the-one) πάσχα: (unto-a-Pascha) βούλεσθε ( ye-purpose ) οὖν (accordingly) ἀπολύσω (I-might-have-loosed-off) ὑμῖν (unto-ye) τὸν (to-the-one) βασιλέα (to-a-ruler) τῶν (of-the-ones) Ἰουδαίων ; ( of-Iouda-belonged ?"
18:39. est autem consuetudo vobis ut unum dimittam vobis in pascha vultis ergo dimittam vobis regem IudaeorumBut you have a custom that I should release one unto you at the Pasch. Will you, therefore, that I release unto you the king of the Jews?
39. 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?
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:

39: Есть же у вас обычай, чтобы я одного отпускал вам на Пасху; хотите ли, отпущу вам Царя Иудейского?
18:39  ἔστιν δὲ συνήθεια ὑμῖν ἵνα ἕνα ἀπολύσω ὑμῖν ἐν τῶ πάσχα· βούλεσθε οὗν ἀπολύσω ὑμῖν τὸν βασιλέα τῶν ἰουδαίων;
18:39. est autem consuetudo vobis ut unum dimittam vobis in pascha vultis ergo dimittam vobis regem Iudaeorum
But you have a custom that I should release one unto you at the Pasch. Will you, therefore, that I release unto you the king of the Jews?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: Но иудеи не пошли на такой компромисс: они потребовали, чтобы Пилат для праздника отпустил другого преступника - разбойника Варавву. Иоанн здесь передает события очень кратко. Так он говорит, что требование об отпущении Вараввы было уже вторичным (опять), а ранее сам об этом требовании не упоминает. Очевидно, что он не хотел подробно передавать то, что уже передано у синоптиков (см. Мк. 15:6-15; Мф. 27: 15-26), но не мог ничего не сказать и о требовании иудеев относительно Вараввы: это нужно было для выяснения дальнейшего поведения Пилата.
Adam Clarke: Commentary on the Bible - 1831
18:39: But ye have a custom - Nothing relative to the origin or reason of this custom is known. Commentators have swam in an ocean of conjecture on this point. They have lost their labor, and made nothing out: see the notes on Mat 27:15; Luk 23:17.
Albert Barnes: Notes on the Bible - 1834
18:39: See the notes at Mat 27:15-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:39: ye have: Mat 27:15-18; Mar 15:6, Mar 15:8; Luk 23:17, Luk 23:20
I release: Joh 18:33
John Gill
18:39 But ye have a custom,.... Not a law, either of God or man's, but a custom; and which was not originally observed at the feast of the passover, and perhaps was not of any long standing; but what the Roman governors, by the order of Caesar, or of their own pleasure, had introduced to ingratiate themselves into the affections of the people; and being repeated once and again, was now looked for:
that I should release unto you one at the passover; which was at this time; and more than one it seems it was not customary, to release:
will ye therefore that I release unto you the King of the Jews? who they had said called himself so, and was so accounted by others, and which Pilate says, in a sneering, sarcastic way; though he was heartily willing to release him, and was in hopes they would have agreed to it, since nothing could be proved against him; however, he proposes it to them, and leaves it to their option.
Robert Jamieson, A. R. Fausset and David Brown
18:39 But ye have a custom that I should release one unto you at the passover, &c.--See on Mk 15:7-11. "On the typical import of the choice of Christ to suffer, by which Barabbas was set free, see the sixteenth chapter of Leviticus, particularly Lev 16:5-10, where the subject is the sin offering on the great day of atonement" [KRAFFT in LUTHARDT].
18:4018:40: Աղաղակեցին ամենեքեան՝ եւ ասէին. Մի՛ զդա, այլ զԲարա՛բբա։ Եւ էր Բարաբբայն այն աւազա՛կ[2004]։[2004] Ոմանք. Ամենեքեան եւ ասեն։ Ուր Ոսկան. եւ ասացին։
40. Բոլորը աղաղակեցին եւ ասացին՝ ո՛չ դրան, այլ՝ Բարաբբային: Եւ այն Բարաբբան աւազակ էր:
40 Այն ատեն ամէնքն ալ նորէն աղաղակեցին՝ ըսելով. «Մի՛ արձակեր ատիկա, հապա Բարաբբան»։ Բարաբբա աւազակ մըն էր։
Աղաղակեցին ամենեքեան եւ ասէին. Մի՛ զդա, այլ զԲարաբբա: Եւ էր Բարաբբայն այն աւազակ:

18:40: Աղաղակեցին ամենեքեան՝ եւ ասէին. Մի՛ զդա, այլ զԲարա՛բբա։ Եւ էր Բարաբբայն այն աւազա՛կ[2004]։
[2004] Ոմանք. Ամենեքեան եւ ասեն։ Ուր Ոսկան. եւ ասացին։
40. Բոլորը աղաղակեցին եւ ասացին՝ ո՛չ դրան, այլ՝ Բարաբբային: Եւ այն Բարաբբան աւազակ էր:
40 Այն ատեն ամէնքն ալ նորէն աղաղակեցին՝ ըսելով. «Մի՛ արձակեր ատիկա, հապա Բարաբբան»։ Բարաբբա աւազակ մըն էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:4040: Тогда опять закричали все, говоря: не Его, но Варавву. Варавва же был разбойник.
18:40  ἐκραύγασαν οὗν πάλιν λέγοντες, μὴ τοῦτον ἀλλὰ τὸν βαραββᾶν. ἦν δὲ ὁ βαραββᾶς λῃστής.
18:40. ἐκραύγασαν (They-yelled-to) οὖν (accordingly) πάλιν (unto-furthered) λέγοντες ( forthing ,"Μὴ (Lest) τοῦτον (to-the-one-this,"ἀλλὰ (other) τὸν (to-the-one) Βαραββᾶν. (to-a-Barabbas) ἦν (It-was) δὲ (moreover) ὁ (the-one) Βαραββᾶς (a-Barabbas) λῃστής. (a-robber)
18:40. clamaverunt rursum omnes dicentes non hunc sed Barabban erat autem Barabbas latroThen cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.
40. They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber:

40: Тогда опять закричали все, говоря: не Его, но Варавву. Варавва же был разбойник.
18:40  ἐκραύγασαν οὗν πάλιν λέγοντες, μὴ τοῦτον ἀλλὰ τὸν βαραββᾶν. ἦν δὲ ὁ βαραββᾶς λῃστής.
18:40. clamaverunt rursum omnes dicentes non hunc sed Barabban erat autem Barabbas latro
Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
18:40: Barabbas was a robber - See Mat 27:16. The later Syriac has in the margin, αρχιλῃστης, a chief robber, a captain of banditti, and it is probable that this was the case. He was not only a person who lived by plunder, but shed the blood of many of those whom he and his gang robbed, and rose up against the Roman government, as we learn from Luk 23:19. There never existed a more perfidious, cruel, and murderous people than these Jews; and no wonder they preferred a murderer to the Prince of peace. Christ himself had said, If ye were of the world, the world would love its own. Like cleaves to like: hence we need not be surprised to find the vilest things still preferred to Christ, his kingdom, and his salvation.
1. It is not easy to give the character of Pilate. From the manner of his conduct, we scarcely can tell when he is in jest or in earnest. He appears to have been fully convinced of the innocence of Christ; and that the Jews, through envy and malice, desired his destruction. On this ground he should have released him; but he was afraid to offend the Jews. He knew they were an uneasy, factious, and seditious people; and he was afraid to irritate them. Fiat justitia, ruat caelum! was no motto of his. For fear of the clamors of this bad people, he permitted all the forms and requisitions of justice to be outraged, and abandoned the most innocent Jesus to their rage and malice. In this case he knew what was truth, but did not follow its dictates; and he as hastily abandoned the author of it as he did the question he had asked concerning it. Pilate, it is true, was disposed to pity - the Jews were full of malice and cruelty. They both, however, joined in the murder of our Lord. The most that we can say for Pilate is, that he was disposed to justice, but was not inclined to hazard his comfort or safety in doing it. He was an easy, pliable man, who had no objection to do a right thing if it should cost him no trouble; but he felt no disposition to make any sacrifice, even in behalf of innocence, righteousness, and truth. In all the business Pilate showed that he was not a good man; and the Jews proved that they were of their father, the devil. See Joh 19:8.
2. As Dr. Lightfoot has entered into a regular examination of when and how the Jews lost the power of life and death in criminal cases, it may be necessary to lay before the reader a copious abstract of his researches on this subject, founded on Joh 18:31.
"It cannot be denied that all capital judgment, or sentence upon life, had been taken from the Jews for above forty years before the destruction of Jerusalem, as they oftentimes themselves confess. But how came this to pass? It is commonly received that the Romans, at this time the Jews' lords and masters, had taken from all their courts a power and capacity of judging the capital matters. Let us superadd a few things here. Rabh Cahna saith, When R. Ismael bar Jose lay sick, they sent to him, saying, Pray, sir, tell us two or three things which thou didst once tell us in the name of thy Father. He saith to them, A hundred and fourscore years before the destruction of the temple, the wicked kingdom (the Roman empire) reigned over Israel, fourscore years before the destruction of the temple, they (the fathers of the Sanhedrin) determined about the uncleanness of the heathen land, and about glass vessels. Forty years before the destruction of the temple, the Sanhedrin removed and sat in the Taberne. What is the meaning of this tradition? Rabbi Isaac bar Abdimi saith, They did not judge judgments of mulcts. The gloss is, Those are the judgments about fining any that offered violence, that entice a maid, and the price of a servant. When, therefore, they did not sit in the room Gazith, they did not judge about these things, and so those judgments about mulcts or fines ceased. Avodoh Zarah. fol. 82. Here we have one part of their judiciary power lost; not taken away from them by the Romans, but falling of itself, as it were, out of the hands of the Sanhedrin. Nor did the Romans indeed take away their power of judging in capital matters; but they, by their own oscitancy, supine and unreasonable lenity, lost it themselves, for so the Gemara goes on: Rabh Hachman bar Isaac saith, Let him not say that they did not judge judgments of mulcts, for they did not judge capital judgments either. And whence comes this? When they saw that so many murders and homicides multiplied upon them that they could not well judge and call them to account, they said, It is better for us that we remove from place to place; for how can we otherwise (sitting here and not punishing them) not contract guilt upon ourselves?
"They thought themselves obliged to punish murderers while they sat in the room Gazith, for the place itself engaged them to it. They are the words of the Gemarists, upon which the gloss. The room Gazith was half of it within, and half of it without, the holy place. The reason of which was, that it was requisite that the council should sit near the Divine Majesty. Hence it is that they say, Whoever constitutes an unfit judge is as if he planted a grove by the altar of the Lord, as it is written, Judges and officers shalt thou make thee; and it follows presently after, Thou shalt not plant thee a grove near the altar of the Lord thy God, Deu 16:18, Deu 16:21. They removed therefore from Gazith, and sat in the Taberne; now though the Taberne were upon the mountain of the temple, yet they did not sit so near the Divine Majesty there as they did when they sat in the room Gazith.
"Let us now in order put the whole matter together.
"I. The Sanhedrin were most stupidly and unreasonably remiss in their punishment of capital offenders; going upon this reason especially, that they counted it so horrible a thing to put an Israelite to death. Forsooth, he is of the seed of Abraham, of the blood and stock of Israel, and you must have a care how you touch such a one!
"R. Eliezer bar Simeon had laid hold on some thieves. R. Joshua bar Korchah sent to him, saying, O thou vinegar, the son of good wine! (i.e. O thou wicked son of a good father!) how long wilt thou deliver the people of God to the slaughter! He answered and said, I root the thorns out of the vineyard. To whom the other: Let the Lord of the vineyard come and root them out himself. Bava Meziah, fol. 83, 2. It is worth noting, that the very thieves of Israel are the people of God; and they must not be touched by any man, but referred to the judgment of God himself!
"When R. Ismael bar R. Jose was constituted a magistrate by the king, there happened some such thing to him; for Elias himself rebuked him, saying, How long wilt thou deliver over the people of God to slaughter! Ibid. fol. 64, 1. Hence that which we alleged elsewhere: The Sanhedrin that happens to sentence any one to death within the space of seven years, is termed a destroyer. R. Eliezer ben Azariah saith it is so, if they should but condemn one within seventy years. Maccoth, fol. 7, 1.
"II. It is obvious to any one how this foolish remissness, and letting loose the reins of judgment, would soon increase the numbers of robbers, murderers, and all kinds of wickedness; and indeed they did so abundantly multiply that the Sanhedrin neither could nor durst, as it ought, call the criminals to account. The law slept, while wickedness was in the height of its revels; and punitive justice was so out of countenance that as to uncertain murders they made no search, and against certain ones they framed no judgement. Since the time that homicides multiplied, the beheading the heifer ceased. Sotoh, fol. 47, 1. And in the place before quoted in Avodah: When they saw the numbers of murderers so greatly increase that they could not sit in judgment upon them, they said, Let us remove, etc., fol. 8, 2. So in the case of adultery, which we also observed in our notes on Joh 8:3-11. Since the time that adultery so openly advanced, under the second temple, they left off trying the adultress by the bitter water, etc. Mainaon. in Sotoh, cap. 3.
"So that, we see, the liberty of judging in capital matters was no more taken from the Jews by the Romans than the beheading of the heifer, or the trial of the suspected wife by the bitter waters, was taken away by them, which no one will affirm. It is a tradition of R. Chaia, from the day wherein the temple was destroyed, though the Sanhedrin ceased, yet the four kinds of death (which were wont to be inflicted by the Sanhedrin) did not cease. For he that had deserved to be stoned to death, either fell off from some house, or some wild beast tore and devoured him. He that had deserved burning, either fell into some fire, or some serpent bit him. He that had deserved to be slain (i.e. with the sword) was either delivered into the hands of some heathen king, or was murdered by robbers. He that had deserved strangling, was either drowned in some river, or choked by a squinancy.
"This must be observed from the evangelists, that when they had Christ in examination in the palace of the high priest all night, in the morning the whole Sanhedrin met that they might pass sentence of death upon him. Where then was this that they met? Questionless in the room Gazith - at least if they adhered to their own rules and constitutions: Thither they betook themselves sometimes upon urgent necessity. The gloss before quoted excepts only the case of murder, with which, amongst all their false accusations, they never charged Christ.
"But, however, suppose it were granted that the great council met either in the Taberne, or some other place, (which yet agreed by no means with their own tradition), did they deal truly, and as the matter really and indeed was, with Pilate, when they tell him, It is not lawful for us to put any man to death? He had said to them, Take ye him and judge him according to your laws. We have indeed judged and condemned him, but we cannot put any one to death. Was this that they said in fact true? How came they then to stone the proto-martyr Stephen? How came they to stone Ben Sarda at Lydda? Hieros. Sanhed. fol. 25, 4. How came they to burn the priest's daughter alive that was taken in adultery? Bab. Sanhed. fol. 52, 1, and 51, 1. It is probable that they had not put any one to death as yet, since the time that they had removed out of Gazith, and so might the easier persuade Pilate in that case. But their great design was to throw off the odium of Christ's death from themselves; at least among the vulgar crowd; fearing them, if the council should have decreed his execution. They seek this evasion, therefore, which did not altogether want some color and pretext of truth; and it succeeded according to what they desired. Divine Providence so ordering it as the evangelist intimates, Joh 18:32, That the saying of Jesus might be fulfilled, which he spake signifying what death he should die: that is, be crucified according to the custom of the Romans. While I am upon this thought, I cannot but reflect upon that passage, than which nothing is more worthy observation in the whole description of the Roman beast in the Revelation, Rev 13:4. The dragon which gave power to the beast. We cannot say this of the Assyrian, Babylonish, or any other monarchy; for the Holy Scriptures do not say it. But reason dictates, and the event itself tells us, that there was something acted by the Roman empire in behalf of the dragon, which was not compatible with any other, that is, the putting of the Son of God to death. Which thing we must remember as often as we recite that article of our creed, 'He suffered under Pontius Pilate,' that is, was put to death by the Roman empire,"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:40: Mat 27:16, Mat 27:26; Mar 15:7, Mar 15:15; Luk 23:18, Luk 23:19, Luk 23:25; Act 3:13, Act 3:14
Geneva 1599
18:40 Then (e) cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
(e) Literally, "made a great and foul voice".
John Gill
18:40 Then cried they all again,.... For it seems that Pilate had made this proposal once before, and that this was the second time, though not mentioned; yet some copies, and the Syriac, Arabic, Persic, and Ethiopic versions, leave out the word "again": they all, priests and people, in a very clamorous manner, cried out as one man, with one united voice, all at once;
saying, not this man, but Barabbas; now Barabbas was a robber; who was an emblem of God's elect in a state of nature, released and set free when Christ was condemned. These, as he, many of them at least, are notorious sinners, the chief of sinners, robbers and murderers; who have robbed God of his glory, and destroyed themselves; are prisoners, concluded in sin and unbelief, and shut up in the law, and in a pit, wherein is no water, in their natural state; and were, as this man, worthy of death, and by nature children of wrath; and yet children of God by adopting grace, as his name Bar Abba signifies, "the son of the father": these, though such criminals, and so deserving of punishment, were let go free, when Christ was taken, condemned, and died; and which was according to the wise and secret counsel of Jehovah, and is a large discovery of divine grace; and what lays those who are released under the greatest obligations to live to him, who suffered for them, in their room and stead.