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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>John 18:39 But it is your custom that I release to you one prisoner at the Passover. So then, do you want me to release to you the King of the Jews?"</title><link rel="canonical" href="https://biblehub.com/john/18-39.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/6/43_Jhn_18_39.jpg" /><meta property="og:title" content="John 18:39 - Jesus Before Pilate" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="But it is your custom that I release to you one prisoner at the Passover. 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Do you want me to release &#8216the king of the Jews&#8217?&#8221 <a href="/nlt/john/18.htm">New Living Translation</a> But you have a custom of asking me to release one prisoner each year at Passover. Would you like me to release this ‘King of the Jews’?” <a href="/esv/john/18.htm">English Standard Version</a> But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?” <a href="/bsb/john/18.htm">Berean Standard Bible</a> But it is your custom that I release to you one prisoner at the Passover. So then, do you want me to release to you the King of the Jews?” <a href="/blb/john/18.htm">Berean Literal Bible</a> But it is your custom that I should release to you one at the Passover; therefore do you wish I should release to you the King of the Jews?" <a href="/kjv/john/18.htm">King James Bible</a> 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? <a href="/nkjv/john/18.htm">New King James Version</a> “But you have a custom that I should release someone to you at the Passover. Do you therefore want me to release to you the King of the Jews?” <a href="/nasb_/john/18.htm">New American Standard Bible</a> However, you have a custom that I release one prisoner for you at the Passover; therefore do you wish that I release for you the King of the Jews?” <a href="/nasb/john/18.htm">NASB 1995</a> &#8220But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?&#8221 <a href="/nasb77/john/18.htm">NASB 1977 </a> “But you have a custom, that I should release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” <a href="/lsb/john/18.htm">Legacy Standard Bible </a> But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” <a href="/amp/john/18.htm">Amplified Bible</a> But you have a custom that I release someone for you at the Passover. So shall I release for you the King of the Jews?” <a href="/csb/john/18.htm">Christian Standard Bible</a> You have a custom that I release one prisoner to you at the Passover. So, do you want me to release to you the king of the Jews? ” <a href="/hcsb/john/18.htm">Holman Christian Standard Bible</a> You have a custom that I release one prisoner to you at the Passover. So, do you want me to release to you the King of the Jews?&#8221 <a href="/asv/john/18.htm">American Standard Version</a> 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? <a href="/cev/john/18.htm">Contemporary English Version</a> And since I usually set a prisoner free for you at Passover, would you like for me to set free the king of the Jews?" <a href="/erv/john/18.htm">English Revised Version</a> 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? <a href="/gwt/john/18.htm">GOD'S WORD® Translation</a> You have a custom that I should free one person for you at Passover. Would you like me to free the king of the Jews for you?" <a href="/gnt/john/18.htm">Good News Translation</a> But according to the custom you have, I always set free a prisoner for you during the Passover. Do you want me to set free for you the king of the Jews?" <a href="/isv/john/18.htm">International Standard Version</a> But you have a custom that I release one person for you at Passover. Do you want me to release for you the king of the Jews?" <a href="/net/john/18.htm">NET Bible</a> But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?" <a href="/nheb/john/18.htm">New Heart English Bible</a> But you have a custom, that I should release someone to you at the Passover. Therefore do you want me to release to you the King of the Jews?" <a href="/wbt/john/18.htm">Webster's Bible Translation</a> But ye have a custom that I should release to you one at the passover: will ye therefore that I release to you the King of the Jews? <a href="/wey/john/18.htm">Weymouth New Testament</a> But you have a custom that I should release one prisoner to you at the Passover. So shall I release to you the King of the Jews?"<div class="vheading2">Majority Text Translations</div><a href="/msb/john/18.htm">Majority Standard Bible</a> But it is your custom that I release to you one prisoner at the Passover. So then, do you want me to release to you the King of the Jews?” <a href="/web/john/18.htm">World English Bible</a> But you have a custom that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?” <div class="vheading2">Literal Translations</div><a href="/lsv/john/18.htm">Literal Standard Version</a> and you have a custom that I will release to you one in the Passover; do you determine, therefore, [that] I will release to you the King of the Jews?” <a href="/blb/john/18.htm">Berean Literal Bible</a> But it is your custom that I should release to you one at the Passover; therefore do you wish I should release to you the King of the Jews?" <a href="/ylt/john/18.htm">Young's Literal Translation</a> and ye have a custom that I shall release to you one in the passover; will ye, therefore, that I shall release to you the king of the Jews?' <a href="/slt/john/18.htm">Smith's Literal Translation</a> But a custom is to you, that I loose one to you in the pascha: will ye therefore I should loose to you the King of the Jews.<div class="vheading2">Catholic Translations</div><a href="/drb/john/18.htm">Douay-Rheims Bible</a> 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? <a href="/cpdv/john/18.htm">Catholic Public Domain Version</a> But you have a custom, that I should release someone to you at the Passover. Therefore, do you want me to release to you the king of the Jews?” <a href="/nabre/john/18.htm">New American Bible</a> But you have a custom that I release one prisoner to you at Passover. Do you want me to release to you the King of the Jews?” <a href="/nrsvce/john/18.htm">New Revised Standard Version</a> But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?”<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/john/18.htm">Lamsa Bible</a> You have a custom that I should release to you one at the passover; do you wish, therefore, that I release to you this �king of the Jews�? <a href="/aramaic-plain-english/john/18.htm">Aramaic Bible in Plain English</a> “But you have a custom that I should release to you one prisoner at Passover. Do you wish therefore that I release you this man, The King of the Judeans?”<div class="vheading2">NT Translations</div><a href="/anderson/john/18.htm">Anderson New Testament</a> But you have a custom, that I release to you one during the passover. Are you willing, then, that I should release to you the king of the Jews? <a href="/godbey/john/18.htm">Godbey New Testament</a> There is a custom to you, that I release unto you one during the passover. Then do you wish that I may release unto you the King of the Jews? <a href="/haweis/john/18.htm">Haweis New Testament</a> But ye have a custom, that I should release to you one person at the passover: will ye therefore that I release unto you the King of the Jews? <a href="/mace/john/18.htm">Mace New Testament</a> but as it is customary with you to get me to discharge some prisoner at the time of the passover, would you have me release the king of the Jews? <a href="/wey/john/18.htm">Weymouth New Testament</a> But you have a custom that I should release one prisoner to you at the Passover. So shall I release to you the King of the Jews?" <a href="/worrell/john/18.htm">Worrell New Testament</a> But ye have a custom, that I should release to you one at the passover. Do ye wish, therefore, that I release to you the King of the Jews?" <a href="/worsley/john/18.htm">Worsley New Testament</a> and saith unto them, I find no fault at all in Him. But ye have a custom, that I should release to you one at the passover; will ye therefore that I release to you the king of the Jews? <a href="/parallel/john/18-39.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/ixy2bchmXZ0?start=6579" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/john/18.htm">Jesus Before Pilate</a> …38“What is truth?” Pilate asked. And having said this, he went out again to the Jews and told them, “I find no basis for a charge against Him. 39<a href="/greek/1161.htm" title="1161: de (Conj) -- A primary particle; but, and, etc.">But</a> <a href="/greek/1510.htm" title="1510: estin (V-PIA-3S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">it is</a> <a href="/greek/4771.htm" title="4771: hymin (PPro-D2P) -- You. The person pronoun of the second person singular; thou.">your</a> <a href="/greek/4914.htm" title="4914: synētheia (N-NFS) -- A custom, habit, practice. From a compound of sun and ethos; mutual habituation, i.e. Usage.">custom</a> <a href="/greek/2443.htm" title="2443: hina (Conj) -- In order that, so that. Probably from the same as the former part of heautou; in order that.">that</a> <a href="/greek/630.htm" title="630: apolysō (V-ASA-1S) -- From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce.">I release</a> <a href="/greek/4771.htm" title="4771: hymin (PPro-D2P) -- You. The person pronoun of the second person singular; thou.">to you</a> <a href="/greek/1520.htm" title="1520: hena (Adj-AMS) -- One. (including the neuter Hen); a primary numeral; one.">one prisoner</a> <a href="/greek/1722.htm" title="1722: en (Prep) -- In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; in, at, on, by, etc.">at</a> <a href="/greek/3588.htm" title="3588: tō (Art-DNS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/3957.htm" title="3957: pascha (N-DNS) -- The feast of Passover, the Passover lamb. Of Chaldee origin; the Passover.">Passover.</a> <a href="/greek/3767.htm" title="3767: oun (Conj) -- Therefore, then. Apparently a primary word; certainly, or accordingly.">So then,</a> <a href="/greek/1014.htm" title="1014: boulesthe (V-PIM/P-2P) -- To will, intend, desire, wish. Middle voice of a primary verb; to will, i.e. be willing.">do you want</a> <a href="/greek/630.htm" title="630: apolysō (V-ASA-1S) -- From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce.">me to release</a> <a href="/greek/4771.htm" title="4771: hymin (PPro-D2P) -- You. The person pronoun of the second person singular; thou.">to you</a> <a href="/greek/3588.htm" title="3588: ton (Art-AMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/935.htm" title="935: Basilea (N-AMS) -- A king, ruler, but in some passages clearly to be translated: emperor. Probably from basis; a sovereign.">King</a> <a href="/greek/3588.htm" title="3588: tōn (Art-GMP) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">of the</a> <a href="/greek/2453.htm" title="2453: Ioudaiōn (Adj-GMP) -- Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.">Jews?”</a> 40“Not this man,” they shouted, “but Barabbas!” (Now Barabbas was an insurrectionist.)…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/matthew/27-15.htm">Matthew 27:15-26</a> Now it was the governor’s custom at the feast to release to the crowd a prisoner of their choosing. / At that time they were holding a notorious prisoner named Barabbas. / So when the crowd had assembled, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?” ... <a href="/mark/15-6.htm">Mark 15:6-15</a> Now it was Pilate’s custom at the feast to release to the people a prisoner of their choosing. / And a man named Barabbas was imprisoned with the rebels who had committed murder during the insurrection. / So the crowd went up and began asking Pilate to keep his custom. ... <a href="/luke/23-17.htm">Luke 23:17-25</a> Now Pilate was obliged to release to the people one prisoner at the feast. / But they all cried out in unison: “Away with this man! Release Barabbas to us!” / (Barabbas had been imprisoned for an insurrection in the city, and for murder.) ... <a href="/acts/3-13.htm">Acts 3:13-14</a> The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His servant Jesus. You handed Him over and rejected Him before Pilate, even though he had decided to release Him. / You rejected the Holy and Righteous One and asked that a murderer be released to you. <a href="/john/19-12.htm">John 19:12-16</a> From then on, Pilate tried to release Him, but the Jews kept shouting, “If you release this man, you are no friend of Caesar. Anyone who declares himself a king is defying Caesar.” / When Pilate heard these words, he brought Jesus out and sat on the judgment seat at a place called the Stone Pavement, which in Hebrew is Gabbatha. / It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!” ... <a href="/matthew/20-18.htm">Matthew 20:18-19</a> “Look, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death / and will deliver Him over to the Gentiles to be mocked and flogged and crucified. And on the third day He will be raised to life.” <a href="/mark/10-33.htm">Mark 10:33-34</a> “Look, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and scribes. They will condemn Him to death and will deliver Him over to the Gentiles, / who will mock Him and spit on Him and flog Him and kill Him. And after three days He will rise again.” <a href="/luke/18-32.htm">Luke 18:32-33</a> He will be delivered over to the Gentiles and will be mocked and insulted and spit upon. / They will flog Him and kill Him, and on the third day He will rise again.” <a href="/isaiah/53-3.htm">Isaiah 53:3-7</a> He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not. / Surely He took up our infirmities and carried our sorrows; yet we considered Him stricken, struck down by God, and afflicted. / But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed. ... <a href="/psalms/22-6.htm">Psalm 22:6-8</a> But I am a worm and not a man, scorned by men and despised by the people. / All who see me mock me; they sneer and shake their heads: / “He trusts in the LORD, let the LORD deliver him; let the LORD rescue him, since He delights in him.” <a href="/zechariah/9-9.htm">Zechariah 9:9</a> Rejoice greatly, O Daughter of Zion! Shout in triumph, O Daughter of Jerusalem! See, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey. <a href="/matthew/21-9.htm">Matthew 21:9</a> The crowds that went ahead of Him and those that followed were shouting: “Hosanna to the Son of David!” “Blessed is He who comes in the name of the Lord!” “Hosanna in the highest!” <a href="/mark/11-9.htm">Mark 11:9-10</a> The ones who went ahead and those who followed were shouting: “Hosanna!” “Blessed is He who comes in the name of the Lord!” / “Blessed is the coming kingdom of our father David!” “Hosanna in the highest!” <a href="/luke/19-38.htm">Luke 19:38</a> “Blessed is the King who comes in the name of the Lord!” “Peace in heaven and glory in the highest!” <a href="/john/12-13.htm">John 12:13</a> They took palm branches and went out to meet Him, shouting: “Hosanna!” “Blessed is He who comes in the name of the Lord!” “Blessed is the King of Israel!”</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>But you have a custom, that I should release to you one at the passover: will you therefore that I release to you the King of the Jews?ye have.<a href="/matthew/27-15.htm">Matthew 27:15-18</a> Now at that feast the governor was wont to release unto the people a prisoner, whom they would… <a href="/mark/15-6.htm">Mark 15:6,8</a> Now at that feast he released unto them one prisoner, whomsoever they desired… <a href="/luke/23-17.htm">Luke 23:17,20</a> (For of necessity he must release one unto them at the feast.) … I release.<a href="/john/18-33.htm">John 18:33</a> Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?<div class="vheading">Jump to Previous</div><a href="/john/2-6.htm">Custom</a> <a href="/john/11-44.htm">Free</a> <a href="/john/18-38.htm">Jews</a> <a href="/john/18-28.htm">Passover</a> <a href="/luke/23-17.htm">Prisoner</a> <a href="/luke/23-22.htm">Release</a> <a href="/john/18-9.htm">Request</a> <a href="/john/15-13.htm">Someone</a> <a href="/john/18-2.htm">Time</a> <a href="/john/18-7.htm">Want</a> <a href="/john/15-7.htm">Wish</a><div class="vheading2">Jump to Next</div><a href="/john/19-40.htm">Custom</a> <a href="/john/19-10.htm">Free</a> <a href="/john/19-3.htm">Jews</a> <a href="/john/19-14.htm">Passover</a> <a href="/acts/20-22.htm">Prisoner</a> <a href="/john/19-10.htm">Release</a> <a href="/acts/3-3.htm">Request</a> <a href="/john/21-18.htm">Someone</a> <a href="/john/19-18.htm">Time</a> <a href="/john/21-18.htm">Want</a> <a href="/acts/2-12.htm">Wish</a><div class="vheading2">John 18</div>1. <a href="/john/18-1.htm">Judas betrays Jesus.</a> 6. <a href="/john/18-6.htm">The officers fall to the ground.</a> 10. <a href="/john/18-10.htm">Peter cuts off Malchus' ear.</a> 12. <a href="/john/18-12.htm">Jesus is taken, and led unto Annas and Caiaphas.</a> 15. <a href="/john/18-15.htm">Peter's denial.</a> 19. <a href="/john/18-19.htm">Jesus examined before Caiaphas.</a> 25. <a href="/john/18-25.htm">Peter's second and third denial.</a> 28. <a href="/john/18-28.htm">Jesus arraigned before Pilate.</a> 36. <a href="/john/18-36.htm">His kingdom.</a> 40. <a href="/john/18-40.htm">The Jews prefer Barabbas.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="study" id="study"></a><div class="vheading"><table width="100%"><tr><td width="99%" valign="top"><a href="/study/john/18.htm">Study Bible</a></td><td width="1%" valign="top"><a href="/study/john/" title="Book Summary and Study">Book ◦</a> <a href="/study/chapters/john/18.htm" title="Chapter summary and Study">Chapter </a></tr></table></div>But it is your custom that I release to you one prisoner at the Passover. This phrase refers to a tradition during the time of Jesus where the Roman governor would release a prisoner to the Jewish people during the Passover festival. This custom is not documented outside the Gospels, but it reflects the Roman practice of placating subject peoples by granting them certain favors. Passover, a significant Jewish festival, commemorates the Israelites' liberation from Egyptian slavery, making it a time of heightened nationalistic sentiment. The release of a prisoner could be seen as a symbolic act of liberation, aligning with the themes of Passover. This custom underscores the political tension between the Roman authorities and the Jewish populace, as well as the precarious position of the Roman governor, Pilate, who sought to maintain order while appeasing the local customs.So then, do you want me to release to you the King of the Jews?” Pilate's question is loaded with irony and political tension. Referring to Jesus as "the King of the Jews" highlights the charge against Him, which was a claim to kingship that threatened Roman authority. This title is both a mockery and an acknowledgment of the messianic expectations of the Jewish people. The phrase "King of the Jews" connects to Old Testament prophecies about the coming Messiah, such as those found in <a href="/isaiah/9-6.htm">Isaiah 9:6-7</a> and <a href="/zechariah/9-9.htm">Zechariah 9:9</a>, which speak of a ruler from the line of David who would establish God's kingdom. Pilate's use of this title may have been intended to provoke the Jewish leaders, who rejected Jesus' claim to messiahship. This moment foreshadows the ultimate rejection of Jesus by His own people, as prophesied in <a href="/isaiah/53-3.htm">Isaiah 53:3</a>, and sets the stage for the unfolding of God's redemptive plan through the crucifixion and resurrection.<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/p/pontius_pilate.htm">Pontius Pilate</a> The Roman governor of Judea who presided over the trial of Jesus. He is depicted as a figure trying to navigate the political tensions between Roman authority and Jewish leadership. 2. <a href="/topical/j/jesus_christ.htm">Jesus Christ</a> Referred to here as "the King of the Jews," Jesus is the central figure of the New Testament, whose trial and crucifixion are pivotal events in Christian theology. 3. <a href="/topical/t/the_jewish_crowd.htm">The Jewish Crowd</a> The group of people present at the trial, representing the Jewish populace who were given the choice to release a prisoner during Passover. 4. <a href="/topical/p/passover.htm">Passover</a> A significant Jewish festival commemorating the Israelites' exodus from Egypt. It is during this time that the custom of releasing a prisoner was observed. 5. <a href="/topical/b/barabbas.htm">Barabbas</a> Although not mentioned directly in this verse, Barabbas is the prisoner whom the crowd ultimately chooses to release instead of Jesus.<div class="vheading2">Teaching Points</div><a href="/topical/u/understanding_custom_and_tradition.htm">Understanding Custom and Tradition</a> The custom of releasing a prisoner at Passover reflects the intersection of Roman and Jewish practices. Consider how traditions can influence decisions and the importance of discerning their impact on justice and truth. <a href="/topical/t/the_irony_of_choice.htm">The Irony of Choice</a> Pilate's offer to release "the King of the Jews" is laden with irony, as the true King is rejected in favor of a criminal. Reflect on how often humanity chooses wrongly, prioritizing immediate desires over eternal truths. <a href="/topical/t/the_role_of_authority.htm">The Role of Authority</a> Pilate's struggle with the decision highlights the complexities of leadership and authority. Leaders must balance political pressures with moral integrity, a challenge that remains relevant today. <a href="/topical/t/the_rejection_of_jesus.htm">The Rejection of Jesus</a> The choice of Barabbas over Jesus symbolizes the broader rejection of Christ by the world. This serves as a reminder of the cost of discipleship and the call to stand firm in faith despite societal pressures. <a href="/topical/t/the_fulfillment_of_prophecy.htm">The Fulfillment of Prophecy</a> This event fulfills Old Testament prophecies about the suffering Messiah. It encourages believers to trust in God's sovereign plan, even when circumstances seem unjust or confusing.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_john_18.htm">Top 10 Lessons from John 18</a> <a href="/q/who_was_barabbas_in_the_bible.htm">Who was Barabbas in the Bible?</a> <a href="/q/is_there_historical_proof_of_passover_release.htm">In Matthew 27:15–26, the tradition of releasing a prisoner at Passover is mentioned; where is the historical evidence for this practice? </a> <a href="/q/how_does_luke_7_36-50_compare_to_other_anointings.htm">Luke 7:36-50 - How does the anointing of Jesus by a sinful woman align, or conflict, with other anointing accounts in the Gospels regarding location, timing, and participants?</a> <a href="/q/crucified_before_or_after_passover_meal.htm">Was Jesus crucified before or after the Passover meal? Mark suggests after (Mark 14:12-17), while John indicates before (John 13:29-30, 18:28, 19:14).</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/john/18.htm">Ellicott's Commentary for English Readers</a></div>(39) At the Passover.--Comp. Excursus F: The Day of the Crucifixion of our Lord.The King of the Jews.--These words are of course said in mockery, but not at Jesus who was still in the palace. They seem to mean, "This is your king; Such is your national subjection, that He is bound in the Praetorium of the Roman governor. Shall I release Him unto you?"<div class="vheading2"><a href="/commentaries/pulpit/john/18.htm">Pulpit Commentary</a></div>Verses 39, 40. - (c) [Without the Praetorium.] The Roman trial continued without the Praetorium, where Pilate declared Christ innocent, and made another effort to save him. The Barabbas-proposal. Before the scene which John here introduces with a but - as though it followed immediately upon the utterance of a verdict of acquittal - Luke tells us that casual reference was made to the circumstance that Jesus was a Galilaean, and was in Herod's jurisdiction. Eager to quit himself' of a troublesome presence and business, Pilate caught at the expedient of sending Jesus at once to the court of Herod (<a href="/luke/23-6.htm">Luke 23:6-12</a>). This issuing in no result except in fresh and hideous mockery of the King of kings, and in a renewed protestation of his innocence and harmlessness, so far as the Roman Pilate or the Herodian tetrarch could discover, Pilate offered to scourge the Son of God, and release him. The utter meanness and cowardice of his offer to add ignominious pain and insult to the brutal mockeries of Herod and his soldiers, brands Pilate with eternal shame. As soon as the word "release" broke upon their ears, there was a reminder from the people that Pilate should follow at the feast the custom for some time in vogue, of releasing a prisoner. Now, there was a notorious criminal, who had stirred up a bloody insurrection in the city, one which had resulted in murder. He may have been popular among the vehement anti-imperial party for some seditious proceedings against constituted authorities; he may, in fact, really have been guilty of the very charge brought wickedly against the holy Jesus. This is only conjecture. But there he stood - Barabbas, and, according to some manuscripts, "Jesus" also by name, "Son of the Father," but a violent man, a λῃστής, statue with crime, whether he were a Gaulonite or not. The notion of releasing Barabbas, in accordance with a time honored custom, did, according to Luke, originate first of all with some of the people; and this apparent difference between the synoptic narrative and John's is represented and referred to in this Gospel by the introduction of a πάλιν (Ver. 40). For although John does not mention the first attempt to secure the safety of Barabbas, he implied that the infernal shout, "Not this Man, but Barabbas!" had already burst upon his ears, and was repeated so soon as Pilate had exclaimed, as John briefly reports, Ye have a custom, that I should release unto you one at the Passover (or, κατὰ δὲ ἑορτήν, <a href="/mark/15-6.htm">Mark 15:6</a>). We know nothing of the origin of this "custom," nor is it elsewhere referred to. The two classes into which critics are divided about the "day of our Lord's death," here take opposite views as to the meaning of the phrase, ἐν τῷ πάσχα. The one class press the fact that the Paschal meal must be over, and that this must have been the first day of unleavened bread, in order to justify this expression; the other critics urge that since the feast had not commenced, Pilate was prepared to grant release in time for Barabbas to take his place with his friends in all the national ceremonies. The phrase, according to Meyer and others, is so indefinite that it may most certainly belong to both the 14th and 15th days of Nisan, and no conclusive argument can, from its use, be drawn in favor of either day. Will ye therefore that I release unto you the King of the Jews? Again therefore they cried all, Not this Man, but Barabbas! Now Barabbas was a robber. Possibly Pilate wished to find out whether among the ὄχλος there were any sympathizers with Jesus, who might be gratified at the expense of the hated priests; for he "knew that by reason of envy they had delivered up Jesus to him." He wished to set the multitude and the priesthood at variance, and to save Jesus through their mutual recriminations. He would have made a diversion in favor of his Prisoner. He adroitly suspected that some of the surging crowd might have been the friends or accomplices of Jesus, and he would have been gratified to free himself from the responsibility of slaying an innocent man. The phraseology of Mark suggests that Pilate would have been justified in such a conjecture, for a momentary pause occurred. There were some symptoms of wavering in the crowd. But the suggestions of the chief priests passed to the people. Matthew (<a href="/matthew/27-20.htm">Matthew 27:20</a>) says, "The chief priests and elders persuaded (ἔπεισαν) the multitudes that they should demand Barabbas, and destroy Jesus." They needed some persuasion, then: but, alas! they yielded to it. Mark (<a href="/mark/15-11.htm">Mark 15:11</a>) is still more explicit: "The chief priests stirred up the people(ἀνέσεισαν), in order that he might release Barabbas unto them." The double phrase sets forth, in vivid touches, the eager circulation to and fro among the crowds of the hot- headed and malignant priests and elders, who thus secured, not without some difficulty, a popular confirmation of their malignant scheme. "NOT THIS MAN, BUT BARABBAS!" was the repeated cry of a stupefied crowd. The memory of all the gracious words and life-giving actions of Jesus did not subdue the raging passion of their lust; they could neither see with their eyes, nor hear with their ears, nor understand with their hearts. The light that was in them was darkened. They preferred that a murderer should be granted to them. "Not this Man, but Barabbas!" is their verdict. Human power and popular feeling and corporate conscience reached the bottomless abyss of degradation. Jerusalem that killed the prophets would have none of him. Even human nature itself must bear the shame which by this cry for vengeance against goodness was branded upon its brow for ever. Through this daemonic hatred of the noblest and the best, manifested by the world, the world is itself condemned. "Who is he," said John afterwards, "that overcometh the world? Even he who believeth that Jesus is the Son of God." The world has made its Sesostris, its Tiberius, its Nero, its Antinous, into sons of God; the world has ever cried, "Not this Man" - not Jesus of Nazareth - but "Jesus Barabbas is son of God." It will find out its mistake too late. The synoptic narrative (<a href="/matthew/27-19.htm">Matthew 27:19-23</a>; <a href="/mark/15-12.htm">Mark 15:12-14</a>; <a href="/luke/23-20.htm">Luke 23:20-23</a>) had already made the Church familiar with other details more or less connected with this incident, and which preceded the final sentence. John, who followed his Master as closely as possible, was acquainted with some interesting facts, full of suggestion, which throw additional light upon the conduct of Pilate, and bring forth some sublime traits in the character and bearing of our Lord. From the synoptists we learn that Pilate struggled for some considerable time to get his own way, and he remonstrated repeatedly with the people concerning their choice of Barabbas, the murderer and brigand, and their refusal to recall their malignant deliverance of Jesus to him as a malefactor. The bare idea that this gentle, silent, magnanimous Sufferer, bereft of his friends, mocked by Herod, deserted by his disciples, should have the faintest shadow of a claim to sovereignty in the only sense in which Pilate could understand such an idea, revolted his common sense. The message from his wife (<a href="/matthew/27-19.htm">Matthew 27:19</a>) had furthermore excited his semi-superstitious fears, and he maundered in a feeble fashion, "What shall I do with Jesus that is called Christ?" -"with him whom ye say is (accused of being) King of the Jews?" and for the first time the ominous and terrible cry is returned, "CRUCIFY HIM!" They do not ask that he be speared or beheaded, or treated like a convicted aspirant or usurper; nay, they will not be pacified until the doom of a common malefactor, the shameful death of a criminal slave, is meted out to him. Pilate is amazed, and even horrified, by the intensity of their spite and the cruelty of their hatred. Once and again Pilate said, "Why, what evil has he done? I found in him no proved occasion of any kind of death." The tumult was rising every moment, and Pilate would have been glad to compromise the matter by sending Barabbas to the cross; and before he took the course dictated by the angry mob, he washed his hands in a basin of water, and proclaimed the fact that he had, and would take, no responsibility for the judicial murder to which they would hound him. "I am guiltless of the blood of this Man: see you to it" (<a href="/matthew/27-24.htm">Matthew 27:24, 25</a>). Many commentators refer this proceeding of Pilate to the moment when he finally uttered the cursed verdict: Ibis ad crucem. Matthew's account is much more concise at this point than John's. Heathen writers had repeatedly scoffed at the notion of water washing away the guilt of blood. We can hardly suppose that Pilate meant more than a disdainful repudiation of any sympathy with the infuriated crowd (see Steinmeyer). This act, instead of appeasing, served to madden the fury of the populace, who shouted in bitter earnest, "His blood be upon us, and upon our children" -a sentence of their own, which rankled in their memories, and came back a few months afterwards with grim earnestness (<a href="/acts/5-28.htm">Acts 5:28</a>). "Then," says St. Matthew, "Pilate released Barabbas to them." To do this, the governor would return to the Praetorinm, and Jesus was thus once more face to face with him. Probably the gorgeous robe which Herod had thrown over his fettered limbs had been taken from him; and then Pilate, bewildered, weak, with some ulterior motive of staving off the madness of the Jews, and satiating their inhuman thirst for blood, adopted another expedient. <a href="/commentaries/john/18-39.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>But δὲ (de) Conjunction <a href="/greek/strongs_1161.htm">Strong's 1161: </a> A primary particle; but, and, etc. it is ἔστιν (estin) Verb - Present Indicative Active - 3rd Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. your ὑμῖν (hymin) Personal / Possessive Pronoun - Dative 2nd Person Plural <a href="/greek/strongs_4771.htm">Strong's 4771: </a> You. The person pronoun of the second person singular; thou. custom συνήθεια (synētheia) Noun - Nominative Feminine Singular <a href="/greek/strongs_4914.htm">Strong's 4914: </a> A custom, habit, practice. From a compound of sun and ethos; mutual habituation, i.e. Usage. that ἵνα (hina) Conjunction <a href="/greek/strongs_2443.htm">Strong's 2443: </a> In order that, so that. Probably from the same as the former part of heautou; in order that. I release ἀπολύσω (apolysō) Verb - Aorist Subjunctive Active - 1st Person Singular <a href="/greek/strongs_630.htm">Strong's 630: </a> From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce. to you ὑμῖν (hymin) Personal / Possessive Pronoun - Dative 2nd Person Plural <a href="/greek/strongs_4771.htm">Strong's 4771: </a> You. The person pronoun of the second person singular; thou. one [prisoner] ἕνα (hena) Adjective - Accusative Masculine Singular <a href="/greek/strongs_1520.htm">Strong's 1520: </a> One. (including the neuter Hen); a primary numeral; one. at ἐν (en) Preposition <a href="/greek/strongs_1722.htm">Strong's 1722: </a> In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc. the τῷ (tō) Article - Dative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Passover. πάσχα (pascha) Noun - Dative Neuter Singular <a href="/greek/strongs_3957.htm">Strong's 3957: </a> The feast of Passover, the Passover lamb. Of Chaldee origin; the Passover. So then, οὖν (oun) Conjunction <a href="/greek/strongs_3767.htm">Strong's 3767: </a> Therefore, then. Apparently a primary word; certainly, or accordingly. do you want βούλεσθε (boulesthe) Verb - Present Indicative Middle or Passive - 2nd Person Plural <a href="/greek/strongs_1014.htm">Strong's 1014: </a> To will, intend, desire, wish. Middle voice of a primary verb; to 'will, ' i.e. be willing. me to release ἀπολύσω (apolysō) Verb - Aorist Subjunctive Active - 1st Person Singular <a href="/greek/strongs_630.htm">Strong's 630: </a> From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce. to you ὑμῖν (hymin) Personal / Possessive Pronoun - Dative 2nd Person Plural <a href="/greek/strongs_4771.htm">Strong's 4771: </a> You. The person pronoun of the second person singular; thou. the τὸν (ton) Article - Accusative Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. King Βασιλέα (Basilea) Noun - Accusative Masculine Singular <a href="/greek/strongs_935.htm">Strong's 935: </a> A king, ruler, but in some passages clearly to be translated: emperor. Probably from basis; a sovereign. of the τῶν (tōn) Article - Genitive Masculine Plural <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Jews?” Ἰουδαίων (Ioudaiōn) Adjective - Genitive Masculine Plural <a href="/greek/strongs_2453.htm">Strong's 2453: </a> Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah. <div class="vheading">Links</div><a href="/niv/john/18-39.htm">John 18:39 NIV</a> <a href="/nlt/john/18-39.htm">John 18:39 NLT</a> <a href="/esv/john/18-39.htm">John 18:39 ESV</a> <a href="/nasb/john/18-39.htm">John 18:39 NASB</a> <a href="/kjv/john/18-39.htm">John 18:39 KJV</a> <a href="//bibleapps.com/john/18-39.htm">John 18:39 BibleApps.com</a> <a href="//bibliaparalela.com/john/18-39.htm">John 18:39 Biblia Paralela</a> <a href="//holybible.com.cn/john/18-39.htm">John 18:39 Chinese Bible</a> <a href="//saintebible.com/john/18-39.htm">John 18:39 French Bible</a> <a href="/catholic/john/18-39.htm">John 18:39 Catholic Bible</a> <a href="/john/18-39.htm">NT Gospels: John 18:39 But you have a custom that (Jhn Jo Jn) </a></div></div></td></tr></table></div><div id="left"><a href="/john/18-38.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 18:38"><img src="/left.png" name="lft" border="0" alt="John 18:38" /></a></div><div id="right"><a href="/john/18-40.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 18:40"><img src="/right.png" name="rght" border="0" alt="John 18:40" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>