John 18:31
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:
Original Language Analysis
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
3 of 25
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
4 of 25
the (sometimes to be supplied, at others omitted, in english idiom)
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
7 of 25
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
9 of 25
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
κατὰ
according
G2596
κατὰ
according
Strong's:
G2596
Word #:
10 of 25
(prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
τὸν
G3588
τὸν
Strong's:
G3588
Word #:
11 of 25
the (sometimes to be supplied, at others omitted, in english idiom)
νόμον
law
G3551
νόμον
law
Strong's:
G3551
Word #:
12 of 25
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of moses (including the volume); also of the gospel), or figurat
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
15 of 25
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
αὐτῷ
him
G846
αὐτῷ
him
Strong's:
G846
Word #:
18 of 25
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
οἱ
G3588
οἱ
Strong's:
G3588
Word #:
19 of 25
the (sometimes to be supplied, at others omitted, in english idiom)
ἔξεστιν
It is
G1832
ἔξεστιν
It is
Strong's:
G1832
Word #:
23 of 25
so also ???? <pronunciation strongs="ex-on'"/> neuter present participle of the same (with or without some form of g1510 expressed); impersonally, it
Historical Context
The Sanhedrin could execute for temple violations (hence their later stoning of Stephen), but formal Roman ratification was normally required. Their admission 'it is not lawful' reveals they sought Rome's official sanction for their religious vendetta, implicating both Jew and Gentile in Christ's death—showing universal guilt requiring universal atonement.
Questions for Reflection
- How does God's sovereignty work through even unjust legal restrictions to accomplish His redemptive purposes?
- What does the collaboration between Jewish and Roman authorities teach about human guilt being universal, not ethnic?
- How does the specific manner of Jesus's death (crucifixion vs. stoning) demonstrate the precision of prophetic fulfillment?
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Analysis & Commentary
Then said Pilate unto them, Take ye him, and judge him according to your law—Pilate attempts to deflect this political trap by returning jurisdiction to Jewish courts. The Jews therefore said unto him, It is not lawful for us to put any man to death (Οὐκ ἔξεστιν ἡμῖν ἀποκτεῖναι οὐδένα, ouk exestin hēmin apokteinai oudena)—Rome had revoked capital punishment authority from provincial courts (likely around AD 6-7).
This forced collaboration reveals God's sovereignty: Jewish execution was stoning (Acts 7:58); Roman crucifixion. Only Roman involvement could produce crucifixion—the death Jesus repeatedly predicted (3:14, 8:28, 12:32-33). The Jews' loss of capital jurisdiction wasn't historical accident but divine orchestration ensuring Jesus would be 'lifted up' on a cross, not stoned.