Our understanding of the Greek New Testament is based almost entirely on English translations, but how would our understanding of the Greek text change if we read it for what it is: as Greek? With The Lexham Discourse Greek New Testament, we can now get behind the words of the New Testament writers and discover the particular linguistic tasks that inform translation and interpretation.
| 12 |
| Today | John 18:12–18 |
| Whom or What Spoken or Written | About | Ἡ | οὖν | σπεῖρα | καὶ | Whom or What Spoken or | |||||||||
| the | then | cohort | and |
| Written About | ὁ | χιλίαρχος | καὶ | Whom or What Spoken or Written About | οἱ | ||||
| the | military tribune | and | the |
| ὑπηρέται | Whom or What Spoken or Written | About | τῶν | Ἰουδαίων | συνέλαβον | Whom | ||||||
| officers | of the | Jews | seized |
| or What Spoken or Written About | τὸν | Ἰησοῦν | |||
| [-] | Jesus |
| καὶ | ἔδησαν | Whom or What Spoken or Written | About | αὐτὸν | ||||||
| and | tied | him [up] |
| 13 | καὶ | ἤγαγον | πρὸς | Ἅνναν | πρῶτον | ||||||||||||||
| and | brought [him] | to | Annas | first |
| ἦν | γὰρ | πενθερὸς | Whom or What Spoken | or Written About | τοῦ | Καϊάφα | ||||||||
| he was | for | the father-in-law | of | Caiaphas |
| Relative | Reference | ὃς | ἦν | ἀρχιερεὺς | Whom or What Spoken or | Written About | τοῦ | ||||||||
| who | was | high priest | [-] |
| ἐνιαυτοῦ | Demonstrative or Deictic | Reference | ἐκείνου | |||||
| year | that |
| 14 | ἦν | δὲ | Καϊάφας | Whom or What Spoken or | Written About | ὁ | ||||||||||
| it was | now | Caiaphas | [-] |
| συμβουλεύσας | Whom | or What Spoken or Written About | τοῖς | Ἰουδαίοις | ||||
| who had advised | the | Jews |
| ὅτι | συμφέρει | ἕνα | ἄνθρωπον | ἀποθανεῖν | ὑπὲρ | Whom or | ||||||||
| that | it was better | [that] one | man | die | for |
| What Spoken or Written | About | τοῦ | λαοῦ | |||
| the | people |
| 15 | Ἠκολούθει | δὲ | Whom or What Spoken or Written | About | τῷ | Ἰησοῦ | Σίμων | ||||||||||||
| followed | so | [-] | Jesus | Simon |
| Πέτρος | καὶ | ἄλλος | μαθητής | |||||||||
| Peter | and | another | disciple |
| Whom or What Spoken or Written | About | ὁ | δὲ | μαθητὴς | Demonstrative or | |||||||||
| [-] | now | disciple |
| Deictic Reference | ἐκεῖνος | ἦν | γνωστὸς | Whom or What Spoken | or Written About | τῷ | ||||||||
| that | was | known | to the |
| ἀρχιερεῖ | ||
| high priest |
| καὶ | συνεισῆλθεν | Whom or What Spoken or Written | About | τῷ | Ἰησοῦ | εἰς | Whom | |||||||
| and | entered with | [-] | Jesus | into |
| or What Spoken or Written | About | τὴν | αὐλὴν | Whom | or What Spoken or Written | ||
| the | courtyard |
| About | τοῦ | ἀρχιερέως | |||
| of the | high priest |
| 16 | Whom or What Spoken or Written | About | ὁ | δὲ | Πέτρος | εἱστήκει | πρὸς | |||||||||||||||
| [-] | but | Peter | was standing | by |
| Whom or What | Spoken or Written About | τῇ | θύρᾳ | ἔξω | ||||
| the | door | outside |
| ἐξῆλθεν | οὖν | Whom or What Spoken or Written | About | ὁ | μαθητὴς | Whom or | ||||||||
| went out | so | the | disciple |
| What Spoken or Written About | ὁ | ἄλλος | Whom or What Spoken or | Written About | ὁ | |||||||
| [-] | other | [who was] |
| γνωστὸς | Whom or What Spoken | or Written About | τοῦ | ἀρχιερέως | ||||||
| known | to the | high priest |
| καὶ | εἶπεν | Whom or What Spoken or Written | About | τῇ | θυρωρῷ | |||||||
| and | spoke | to the | doorkeeper |
| καὶ | εἰσήγαγεν | Whom or What Spoken or Written | About | τὸν | Πέτρον | |||||||
| and | brought | [-] | Peter [in] |
| 17 | λέγει | οὖν | Whom or What Spoken or Written | About | τῷ | Πέτρῳ | |||||||||||||||
| said | then | to | Peter |
| Whom or What Spoken or | Written About | ἡ | παιδίσκη | Whom or | ||
| the | female slave |
| What Spoken or Written About | ἡ | θυρωρός | |||
| [who was] the | doorkeeper |
| Μὴ | καὶ | Receptor, Receptors | σὺ | ἐκ | Whom or What Spoken or | Written About | ||||||||||||||
| not | also | you | [one] of |
| τῶν | μαθητῶν | εἶ | Whom or | What Spoken or Written | About | τοῦ | ἀνθρώπου | |||||||
| the | disciples | are | of | man [are you] |
| Demonstrative or Deictic | Reference | τούτου | ||||||
| this |
| λέγει | Demonstrative or Deictic | Reference | ἐκεῖνος | |||||||||||||||||
| said | he |
| Οὐκ | εἰμί | |||||||||||
| not | I am |
| 18 | εἱστήκεισαν | δὲ | Whom or What | Spoken or Written About | οἱ | δοῦλοι | |||||||||||
| were standing there | now | the | slaves |
| καὶ | Whom or What Spoken or Written About | οἱ | ὑπηρέται | ||||
| and | the | officers |
| ἀνθρακιὰν | πεποιηκότες | |||||
| a charcoal fire | having made |
| ὅτι | ψῦχος | ἦν | ||||||
| because | cold | it was |
| καὶ | ἐθερμαίνοντο | |||||
| and | they were warming themselves |
| ἦν | δὲ | καὶ | Whom or What Spoken or Written | About | ὁ | Πέτρος | μετʼ | ||||||||||||
| was | and | also | [-] | Peter | with |
| Whom or What Spoken or Written | About | αὐτῶν | ||
| them |
| ἑστὼς | ||||
| standing there |
| καὶ | θερμαινόμενος | |||
| and | warming himself |
Runge, S. E. (2008–2014). The Lexham Discourse Greek New Testament (Jn 18:12–18). Lexham Press.
This set of detailed commentaries provides valuable exegetical, historical, cultural, and linguistic information on the original text. Over the years this series has been instrumental in shedding light on the Scriptures so that translators all over the world could complete the important task of putting God’s Word into the many languages spoken in the world today.
John 18:12–14
Jesus before Annas may not be sufficiently meaningful as a section heading. It is, of course, possible to say “Jesus is led before Annas” or “They lead Jesus to Annas.”
John 18:12
The Roman soldiers is the same term discussed at verse 3. Commanding officer (JB “captain”; NEB “commander”) literally means “commander of a thousand.” It was a technical term in the Roman army for the commander of a cohort (see comments on verse 3). A more generic term, such as commanding officer, “commander,” or “officer in charge” seems preferable to a specific term, such as “captain.” In some languages the commanding officer must be mentioned before the soldiers, for example, “the commanding officer together with the Roman soldiers.” One may, however, introduce the commanding officer in parentheses, for example, “the Roman soldiers (this included their commanding officer) and the Jewish guards.”
Jewish guards is the same term translated temple guards in verse 3 ((see also 7:32).
In some languages it is important in rendering tied him up to indicate specifically what happened. It would be wrong to suggest that Jesus was tied both hand and foot and therefore had to be carried, or that he was tied to some object such as a tree or post. What is indicated here is that his hands were tied, probably behind his back.
John 18:13
According to Matthew 26:57, Jesus was tried before Caiaphas; (Mark 14:53) and (Luke 22:57) simply mention the High Priest. But John clearly indicates that Jesus was taken first before Annas (verse 13), and later before Caiaphas (verse 24). John does not indicate what happened in the trial before Caiaphas. To resolve these difficulties one ancient manuscript puts verse 24 in the middle of verse 13, thus indicating that it was before Caiaphas that Jesus was tried (18:19–23). It is obvious that this reordering is simply an attempt to make the text conform to the Synoptic accounts. Mft is the only translation that reorders the verses. His reordering (13, 14, 19–24, 15–18, 25–27) is rather radical and wholly without textual support.
Annas is mentioned only here and in verse 24 in John’s Gospel. Elsewhere in the New Testament he is mentioned in Luke 3:2 and Acts 4:6. According to Josephus, the Jewish historian, Annas was appointed High Priest in A.D. 6 but was deposed in A.D. 15. However, he remained a very powerful man, and eventually each of his five sons became High Priest. Only John’s Gospel indicates that Annas was the father-in-law of Caiaphas. Most languages have a term for father-in-law, but if such a term does not exist, one can say “Annas was the father on the woman Caiaphas married.”
For the statement who was High Priest that year, see the comments at 11:49.
John 18:14
This verse refers back to 11:50. It may be necessary to introduce a temporal adverb to indicate that Caiaphas’ advice to the other Jewish authorities had been given at an earlier time, for example, “It was Caiaphas who some time before had said to the Jewish authorities, ‘It is better that one man die.…’ ” Obviously, the form of Caiaphas’ statement should be as close as possible to the rendering of 11:50.
John 18:15–18
The section heading, Peter Denies Jesus, may require expansion because of the complex meaning involved in the word denies. One may say, for example, “Peter tells people he doesn’t know Jesus” or “Peter says he has never known Jesus” or “Peter says he doesn’t know who Jesus is.”
John 18:15
The identity of another disciple is disputed. Some have identified him with the other disciple (20:3), whom others further identify with the disciple whom Jesus loved (13:23). However, there is no firm basis for this identification, and it should not be used in translation. Some languages have two distinct terms for disciple, one of which is used in speaking of the twelve and another which designates a larger group of followers. Because another disciple is not identified as a member of the twelve, some translators prefer to use the second of these terms. However, only someone who had been present with Jesus in the garden would be likely to have followed him to the High Priest’s house after his arrest.
The Greek word gnōstos, rendered well known (Phps “known personally to”; Mft, Gdsp “an acquaintance of”; NEB “who was acquainted with”; JB, NAB “who was known to”), is used in the Septuagint (note Psa 55:13, for example) to mean a close friend.” If this disciple was a “close friend” of the High Priest, it is hard to identify him with the disciple whom Jesus loved (13:23; see the comment in the previous paragraph).
The Greek word aulē, rendered courtyard of the … house, also appears in the Synoptic accounts of Peter’s denial. There the word is used of the place where Peter was warming himself by the fire (Mark 14:54; Luke 22:55), which suggests a large enclosed space open to the sky. In John’s account, however, aulē occurs only in verse 15. The fact that the other disciple was admitted to aulē because he was well known to the High Priest and that Peter was admitted only after the other disciple … spoke to the girl at the gate (verse 16) suggests that John may understand aulē to mean a building rather than an open courtyard, which would not normally be so restricted. This explains the translation “palace” in JB, Luther Revised, and the note of NAB. However, most translations agree with the rendering of TEV.
John 18:16
In the Greek text, the expression translated in TEV as the other disciple is literally “the other disciple who was well known to the High Priest.” Since, however, this same expression occurs in verse 15, it seems better from the standpoint of English style to say “the other disciple.” The Greek text repeats the expression who was well known to the High Priest for emphasis.
The girl at the gate is one word in Greek. The word may be either masculine or feminine; however, since it is used with the feminine article, it is definitely feminine in this context.
John 18:17
The girl at the gate renders the same Greek word that was translated in this way in verse 16. However, in verse 17 this person is further described as “a servant girl” (paidiskē). RSV has “the maid who kept the door” in both verses. Some translations give the impression that two different persons were involved. NEB has “the woman at the door … the maid on duty at the door,” and NAB translates “the woman at the gate.… This servant girl kept the gate.” The translator should either use the same phrase in verses 16 and 17 or introduce in verse 16 the information that the girl was a servant and then render “the girl” in verse 17: “(16) … spoke to the servant girl at the gate and led Peter inside. (17) The girl said to Peter …”
In Greek the question Aren’t you also one of the disciples of that man is introduced by a particle (me) which normally expects the answer “no.” The same particle is used in the second question that Peter is asked (verse 25). However, since the third question (verse 26) definitely expects a positive answer, it may be best to translate the first two questions as expecting positive answers also, especially since the particle me may have lost its original force in John.
Also probably does not mean, “in addition to the other disciple,” since if the other disciple had been known to be Jesus’ disciple, he would not have been admitted (verse 15). More likely it means “like the others who were with Jesus when he was arrested.” Almost all translations (RSV, NEB, GeCL, JB, Gdsp, Phps, Barclay, Segond, Zür, Luther Revised) have “also” or an equivalent. NEB translates “Are you another of this man’s disciples?”
In Greek that man is literally “this man” (so most translations), but TEV’s rendering is more natural for English readers, since Jesus is not present. In some languages it may be necessary to translate one of the disciples of that man as “one of the disciples of that man Jesus.” Otherwise, the reader might misunderstand the phrase to mean “a disciple of ‘the other disciple.’ ”
‘No, I am not,’ answered Peter is literally “That man says, ‘I am not.’ ” I am not may be rendered in some languages “I am not one of his disciples” or “No, indeed!”
John 18:18
TEV radically restructures the first sentence in verse 18. It reads literally “But the servants and the guards were standing, having made a charcoal fire because it was cold, and they were warming themselves.” TEV (also JB) introduces first in the sentence the information that it was cold, since this fact explains the actions which follow. JB reads “Now it was cold, and the servants and guards had lit a charcoal fire and were standing there warming themselves.” The servants and guards refers to the personal servants of the High Priest and the temple guards (verse 3 and 10). The Greek word translated charcoal fire appears in the New Testament only here and in 21:9.
Since charcoal is known in almost all parts of the world, there should be no difficulty in translating a charcoal fire. In some instances it may be necessary to say “a fire of coals” or “a fire of burning embers” to distinguish it from a wood fire, which would give off a lot of smoke and not be suitable in a courtyard.
Peter went over and stood with them, warming himself also represents some restructuring. The Greek literally reads “But Peter was with them standing and warming himself.”
JB Jerusalem Bible
NEB New English Bible
Mft Moffatt
Phps Phillips
Mft Moffatt
Gdsp Goodspeed
NEB New English Bible
JB Jerusalem Bible
NAB New American Bible
JB Jerusalem Bible
NAB New American Bible
TEV Today’s English Version
TEV Today’s English Version
RSV Revised Standard Version
NEB New English Bible
NAB New American Bible
RSV Revised Standard Version
NEB New English Bible
GeCL German Common language translation
JB Jerusalem Bible
Gdsp Goodspeed
Phps Phillips
Zür Zürcher Bibel
NEB New English Bible
TEV Today’s English Version
TEV Today’s English Version
TEV Today’s English Version
JB Jerusalem Bible
JB Jerusalem Bible
Newman, B. M., & Nida, E. A. (1993). A handbook on the Gospel of John (pp. 554–558). United Bible Societies.
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