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  • PARALLEL BIBLE - John 18:39


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    King James Bible - John 18:39

    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?

    World English Bible

    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?"

    Douay-Rheims - John 18:39

    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?

    Webster's Bible Translation

    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?

    Greek Textus Receptus


    εστιν
    2076 5748 V-PXI-3S δε 1161 CONJ συνηθεια 4914 N-NSF υμιν 5213 P-2DP ινα 2443 CONJ ενα 1520 A-ASM υμιν 5213 P-2DP απολυσω 630 5661 V-AAS-1S εν 1722 PREP τω 3588 T-DSM πασχα 3957 ARAM βουλεσθε 1014 5736 V-PNI-2P ουν 3767 CONJ υμιν 5213 P-2DP απολυσω 630 5661 V-AAS-1S τον 3588 T-ASM βασιλεα 935 N-ASM των 3588 T-GPM ιουδαιων 2453 A-GPM

    Treasury of Scriptural Knowledge

    VERSE (39) -
    Mt 27:15-18 Mr 15:6,8 Lu 23:17,20

    SEV Biblia, Chapter 18:39

    Pero vosotros tenis costumbre, que os suelte uno en la Pascua, ¿queris, pues, que os suelte al Rey de los Judíos?

    Clarke's Bible Commentary - John 18:39

    Verse 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 labour, and made nothing out: see the notes on Matt. xxvii. 15; Luke xxiii. 17.

    John Gill's Bible Commentary

    Ver. 39. But ye have a
    custom , etc.] Not a law, either of God or mans, 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.

    Matthew Henry Commentary

    Verses 33-40 -
    Art thou the King of the Jews? that King of the Jews who has been s long expected? Messiah the Prince; art thou he? Dost thou call thysel so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did He never took upon him any earthly power, never were any traitorou principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdo within men, set up in their hearts and consciences; its riche spiritual, its power spiritual, and it glory within. Its supports ar not worldly; its weapons are spiritual; it needed not, nor used, forc to maintain and advance it, nor opposed any kingdom but that of sin an Satan. Its object and design are not worldly. When Christ said, In a 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. The subjects of this kingdom are those that are of the truth Pilate put a good question, he said, What is truth? When we search the Scriptures, and attend the ministry of the word, it must be with thi inquiry, What is truth? and with this prayer, Lead me in thy truth into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receiv it. By this solemn declaration of Christ's innocence, it appears, tha though the Lord Jesus was treated as the worst of evil-doers, he neve deserved such treatment. But it unfolds the design of his death; tha he died as a Sacrifice for our sins. Pilate was willing to please all sides; and was governed more by worldly wisdom than by the rules of justice. Sin is a robber, yet is foolishly chosen by many rather tha Christ, who would truly enrich us. Let us endeavour to make ou accusers ashamed as Christ did; and let us beware of crucifying Chris afresh __________________________________________________________________


    Greek Textus Receptus


    εστιν
    2076 5748 V-PXI-3S δε 1161 CONJ συνηθεια 4914 N-NSF υμιν 5213 P-2DP ινα 2443 CONJ ενα 1520 A-ASM υμιν 5213 P-2DP απολυσω 630 5661 V-AAS-1S εν 1722 PREP τω 3588 T-DSM πασχα 3957 ARAM βουλεσθε 1014 5736 V-PNI-2P ουν 3767 CONJ υμιν 5213 P-2DP απολυσω 630 5661 V-AAS-1S τον 3588 T-ASM βασιλεα 935 N-ASM των 3588 T-GPM ιουδαιων 2453 A-GPM

    Vincent's NT Word Studies

    39. Ye have a
    custom. The word sunhqeia, custom, originally means intimacy, habitual intercourse, and thence naturally passes into the meaning of habit or custom. Only John puts the statement of this custom into the mouth of Pilate. Matthew and Mark relate it as a fact.

    At the Passover (en tw pasca). More specific than Matthew and Mark, where the expression is general, kata eJorthn, at feast-time.



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