John 18

Io 18.1Haec cum dīxisset Iēsus, ēgressus est cum discipulīs suīs trāns torrentem Cedrōn, ubi erat hortus, in quem introīvit ipse, et discipulī eius.

When Jesus had said these things, he went out with his disciples across the stream Cedron, where there was a garden, into which he himself entered, and his disciples.

Note. Haec cum dixisset: cum + pluperfect subjunctive, 'when he had said'. Cedron is indeclinable, in apposition to torrentem. The Kidron ravine lies between Jerusalem and the Mount of Olives.

Io 18.2Sciēbat autem et Iūdās, quī trādēbat eum, locum: quia frequenter Iēsus convēnerat illūc cum discipulīs suīs.

But Judas too, who was handing him over, knew the place: because Jesus had often come together there with his disciples.

Note. tradebat: imperfect, 'was (in the act of) handing over'. quia frequenter … convenerat: quia + indicative gives the reason as a fact.

Io 18.3Iūdās ergō cum accēpisset cohortem, et ā pontificibus et pharisaeīs ministrōs, venit illūc cum laternīs, et facibus, et armīs.

Judas therefore, when he had received the cohort, and attendants from the chief priests and Pharisees, comes there with lanterns and torches and weapons.

Note. venit is a historic present here (John's Greek has the present): the narrative shifts into the present for vividness, as often in John. cohortem: a Roman cohort; with the temple attendants (ministri) this was a mixed arresting party.

Io 18.4Iēsus itaque sciēns omnia quae ventūra erant super eum, prōcessit, et dīxit eīs: Quem quaeritis?

Jesus therefore, knowing all the things that were going to come upon him, went forward and said to them: Whom are you seeking?

Note. sciens omnia quae ventura erant: ventura erant is the future participle with sum, 'were about to come'. Quem quaeritis? quem is the interrogative pronoun.

Io 18.5Respondērunt eī: Iēsum Nazarēnum. Dīcit eīs Iēsus: Ego sum. Stābat autem et Iūdās, quī trādēbat eum, cum ipsīs.

They answered him: Jesus the Nazarene. Jesus says to them: I am he. And Judas too, who was handing him over, was standing with them.

Note. Ego sum: 'I am (he)'. Latin needs no pronoun for the predicate. Dicit: historic present again, beside the perfect Responderunt.

Io 18.6Ut ergō dīxit eīs: Ego sum: abiērunt retrōrsum, et cecidērunt in terram.

So when he said to them, I am he, they went away backwards and fell to the ground.

Note. Ut … dixit: ut + indicative means 'when, as'. retrorsum: adverb, 'backwards'.

Io 18.7Iterum ergō interrogāvit eōs: Quem quaeritis? Illī autem dīxērunt: Iēsum Nazarēnum.

So again he asked them: Whom are you seeking? And they said: Jesus the Nazarene.

Io 18.8Respondit Iēsus: Dīxī vōbīs, quia ego sum: sī ergō mē quaeritis, sinite hōs abīre.

Jesus answered: I have told you that I am he; if therefore you are seeking me, let these men go away.

Note. Dixi vobis, quia ego sum: quia introduces what was said, with the indicative, where classical Latin would use an accusative and infinitive (me esse). sinite hos abire: sino + infinitive, 'let these go away'.

Io 18.9Ut implērētur sermō, quem dīxit: Quia quōs dedistī mihi, nōn perdidī ex eīs quemquam.

So that the word might be fulfilled which he had said: Of those whom you gave me, I have not lost any one of them.

Note. Ut impleretur sermo: purpose clause, 'so that the word might be fulfilled'. Quia here simply introduces the quotation (recitative quia), like quotation marks; it is not translated.

Io 18.10Simōn ergō Petrus habēns gladium ēdūxit eum: et percussit pontificis servum, et abscīdit auriculam eius dexteram. Erat autem nōmen servō Malchus.

Simon Peter therefore, having a sword, drew it out, and struck the slave of the high priest, and cut off his right ear. Now the slave's name was Malchus.

Note. habens: present participle. abscidit: perfect of abscīdō, 'cut off' (from abs + caedō). Erat … nomen servo Malchus: dative of possession, 'the slave had the name Malchus'.

Io 18.11Dīxit ergō Iēsus Petrō: Mitte gladium tuum in vāgīnam. Calicem, quem dedit mihi Pater, nōn bibam illum?

Jesus therefore said to Peter: Put your sword into its sheath. The cup which the Father has given me, shall I not drink it?

Note. non bibam illum? A deliberative subjunctive in a question: 'am I not to drink it?' illum resumes Calicem, which has been put first for emphasis.

Io 18.12Cohors ergō, et tribūnus, et ministrī Iūdaeōrum comprehendērunt Iēsum, et ligāvērunt eum.

The cohort therefore, and the tribune, and the attendants of the Jews seized Jesus and bound him.

Note. tribunus: the military tribune commanding the cohort. ministri Iudaeorum: the temple guard.

Io 18.13Et addūxērunt eum ad Annam prīmum: erat enim socer Caiphae, quī erat pontifex annī illīus.

And they led him first to Annas; for he was the father-in-law of Caiaphas, who was high priest of that year.

Note. Annas had been high priest years before (AD 6–15) and remained powerful; his son-in-law Caiaphas held the office about AD 18–36. pontifex anni illius: 'high priest of that (fateful) year'.

Io 18.14Erat autem Caiphās, quī cōnsilium dederat Iūdaeīs: Quia expedit ūnum hominem morī prō populō.

Now it was Caiaphas who had given the Jews the advice that it is useful for one man to die for the people.

Note. expedit unum hominem mori: impersonal expedit + accusative and infinitive, 'it is advantageous that one man die'. The quia before it is recitative.

Io 18.15Sequēbātur autem Iēsum Simōn Petrus, et alius discipulus. Discipulus autem ille erat nōtus pontificī, et introīvit cum Iēsū in ātrium pontificis.

And Simon Peter was following Jesus, and another disciple. That disciple was known to the high priest, and he went in with Jesus into the courtyard of the high priest.

Note. Sequebatur: imperfect of the deponent sequor. alius discipulus: the unnamed disciple, traditionally identified with the 'disciple whom Jesus loved'.

Io 18.16Petrus autem stābat ad ōstium forīs. Exīvit ergō discipulus alius, quī erat nōtus pontificī, et dīxit ōstiāriae: et intrōdūxit Petrum.

But Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the woman at the door, and brought Peter in.

Note. foris: adverb, 'outside'. ostiariae: dative of ostiaria, the woman keeping the door.

Io 18.17Dīcit ergō Petrō ancilla ōstiāria: Numquid et tū ex discipulīs es hominis istīus? Dīcit ille: Nōn sum.

The slave girl at the door therefore says to Peter: Surely you too are not one of this man's disciples? He says: I am not.

Note. Numquid … es? numquid expects the answer 'no': 'You are not one of …, are you?' ancilla ostiaria: two nouns in apposition, 'the slave girl, the doorkeeper'.

Io 18.18Stābant autem servī et ministrī ad prūnās, quia frīgus erat, et calefaciēbant sē: erat autem cum eīs et Petrus stāns, et calefaciēns sē.

And the slaves and attendants were standing by the coals, because it was cold, and they were warming themselves; and Peter too was with them, standing and warming himself.

Note. quia frigus erat: Passover fell in spring, and nights in Jerusalem are cold. stans … calefaciens se: two present participles describing Peter.

Io 18.19Pontifex ergō interrogāvit Iēsum dē discipulīs suīs, et dē doctrīnā eius.

The high priest therefore questioned Jesus about his disciples and about his teaching.

Io 18.20Respondit eī Iēsus: Ego palam locūtus sum mundō: ego semper docuī in synagōgā, et in templō, quō omnēs Iūdaeī conveniunt, et in occultō locūtus sum nihil.

Jesus answered him: I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have spoken nothing.

Note. palam … in occulto: the contrast 'openly … in secret'. quo omnes Iudaei conveniunt: quo is a relative adverb, 'where (to which) all the Jews come together'.

Io 18.21Quid mē interrogās? interrogā eōs quī audiērunt quid locūtus sim ipsīs: ecce hī sciunt quae dīxerim ego.

Why do you question me? Question those who heard what I said to them: look, these know what things I have said.

Note. quid locutus sim ipsis: indirect question with the subjunctive. quae dixerim: likewise an indirect question, 'what things I have said'.

Io 18.22Haec autem cum dīxisset, ūnus assistēns ministrōrum dedit alapam Iēsū, dīcēns: Sīc respondēs pontificī?

When he had said these things, one of the attendants standing by gave Jesus a slap, saying: Is that how you answer the high priest?

Note. unus assistens ministrorum: 'one of the attendants standing by'; the genitive is partitive. alapam: a slap with the open hand, an insult more than an injury.

Io 18.23Respondit eī Iēsus: Sī male locūtus sum, testimōnium perhibē dē malō: sī autem bene, quid mē caedis?

Jesus answered him: If I have spoken badly, give evidence about the bad; but if well, why do you strike me?

Note. testimonium perhibe de malo: perhibeō is common in John for 'bear witness'. quid me caedis? quid as an adverb, 'why'.

Io 18.24Et mīsit eum Annās ligātum ad Caipham pontificem.

And Annas sent him bound to Caiaphas the high priest.

Note. ligatum: perfect participle, 'bound'. John does not narrate a session before Caiaphas; he moves straight from Annas to Pilate.

Io 18.25Erat autem Simōn Petrus stāns, et calefaciēns sē. Dīxērunt ergō eī: Numquid et tū ex discipulīs eius es? Negāvit ille, et dīxit: Nōn sum.

Now Simon Peter was standing and warming himself. They said therefore to him: Surely you too are not one of his disciples? He denied it and said: I am not.

Io 18.26Dīcit eī ūnus ex servīs pontificis, cognātus eius, cuius abscīdit Petrus auriculam: Nōnne ego tē vīdī in hortō cum illō?

One of the high priest's slaves, a relative of the man whose ear Peter had cut off, says to him: Did I not see you in the garden with him?

Io 18.27Iterum ergō negāvit Petrus: et statim gallus cantāvit.

Again therefore Peter denied it; and at once a cock crowed.

Note. gallus cantavit: the cock-crow marks the end of the night, fulfilling Jesus' prediction to Peter.

Io 18.28Addūcunt ergō Iēsum ā Caiphā in praetōrium. Erat autem māne: et ipsī nōn introiērunt in praetōrium, ut nōn contāminārentur, sed ut mandūcārent Pascha.

They lead Jesus therefore from Caiaphas into the governor's headquarters. Now it was early morning; and they themselves did not enter the headquarters, so that they might not be defiled, but might eat the Passover.

Note. praetorium: the Roman governor's headquarters in Jerusalem. ut non contaminarentur: entering a Gentile's house would make them ritually unclean for the Passover meal. Note ut non instead of the classical ne.

Io 18.29Exīvit ergō Pīlātus ad eōs forās, et dīxit: Quam accūsātiōnem affertis adversus hominem hunc?

Pilate therefore went outside to them and said: What accusation do you bring against this man?

Note. Quam accusationem: quam is the interrogative adjective, 'what charge?'

Io 18.30Respondērunt, et dīxērunt eī: Sī nōn esset hic malefactor, nōn tibi trādidissēmus eum.

They answered and said to him: If this man were not a wrongdoer, we would not have handed him over to you.

Note. Si non esset … non tradidissemus: a contrary-to-fact conditional, imperfect subjunctive in the 'if' clause, pluperfect in the main clause.

Io 18.31Dīxit ergō eīs Pīlātus: Accipite eum vōs, et secundum lēgem vestram iūdicāte eum. Dīxērunt ergō eī Iūdaeī: Nōbīs nōn licet interficere quemquam.

Pilate therefore said to them: Take him yourselves, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put anyone to death.

Note. Nobis non licet interficere quemquam: under Roman rule the power of capital punishment lay with the governor.

Io 18.32Ut sermō Iēsū implērētur, quem dīxit, significāns quā morte esset moritūrus.

So that the word of Jesus might be fulfilled, which he had spoken, signifying by what death he was going to die.

Note. qua morte esset moriturus: indirect question with the future participle of morior, 'by what death he was going to die' — that is, by crucifixion, a Roman punishment.

Io 18.33Introīvit ergō iterum in praetōrium Pīlātus: et vocāvit Iēsum, et dīxit eī: Tū es rēx Iūdaeōrum?

So Pilate entered the headquarters again, and called Jesus, and said to him: Are you the king of the Jews?

Io 18.34Respondit Iēsus: Ā tēmetipsō hoc dīcis, an aliī dīxērunt tibi dē mē?

Jesus answered: Do you say this from yourself, or did others say it to you about me?

Note. A temetipso: tē + intensive -met + ipse, 'from yourself'. an: introduces the second half of a double question, 'or'.

Io 18.35Respondit Pīlātus: Numquid ego Iūdaeus sum? gēns tua et pontificēs trādidērunt tē mihi: quid fēcistī?

Pilate answered: Am I a Jew? Your own nation and the chief priests have handed you over to me: what have you done?

Note. Numquid ego Iudaeus sum? Another question expecting 'no'. gens tua: 'your own nation'.

Io 18.36Respondit Iēsus: Regnum meum nōn est dē hōc mundō. Sī ex hōc mundō esset regnum meum, ministrī meī utique dēcertārent ut nōn trāderer Iūdaeīs: nunc autem regnum meum nōn est hinc.

Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my attendants would certainly be fighting so that I might not be handed over to the Jews; but now my kingdom is not from here.

Note. Si … esset …, decertarent: present contrary-to-fact, imperfect subjunctive in both clauses. ut non traderer: purpose clause with ut non.

Io 18.37Dīxit itaque eī Pīlātus: Ergō rēx es tū? Respondit Iēsus: Tū dīcis quia rēx sum ego. Ego in hoc nātus sum, et ad hoc vēnī in mundum, ut testimōnium perhibeam vēritātī: omnis quī est ex vēritāte, audit vōcem meam.

Pilate therefore said to him: So you are a king? Jesus answered: You say that I am a king. For this I was born, and for this I came into the world, that I may bear witness to the truth: everyone who is of the truth hears my voice.

Note. Tu dicis quia rex sum ego: 'you say that I am a king'; quia replaces the accusative and infinitive. in hoc … ad hoc: 'for this (purpose)'.

Io 18.38Dīcit eī Pīlātus: Quid est vēritās? Et cum hoc dīxisset, iterum exīvit ad Iūdaeōs, et dīcit eīs: Ego nūllam inveniō in eō causam.

Pilate says to him: What is truth? And when he had said this, he went out again to the Jews, and says to them: I find no case against him.

Note. Quid est veritas? Pilate's question is left without a reply. nullam … causam: 'no ground (for a charge)'.

Io 18.39Est autem cōnsuētūdō vōbīs ut ūnum dīmittam vōbīs in Paschā: vultis ergō dīmittam vōbīs rēgem Iūdaeōrum?

But you have a custom that I release one man to you at the Passover; do you want me then to release to you the king of the Jews?

Note. consuetudo vobis: dative of possession, 'you have a custom'. vultis … dimittam: volo with the subjunctive and no ut, 'do you want me to release'. The Passover amnesty is attested only in the Gospels.

Io 18.40Clāmāvērunt ergō rūrsum omnēs, dīcentēs: Nōn hunc, sed Barabbam. Erat autem Barabbās latrō.

They all shouted again, saying: Not this man, but Barabbas. Now Barabbas was a robber.

Note. latro: 'robber, bandit'; the word was also used of armed insurgents.