The Book of John-Chapter 18

(1) When Yeshua had spoken these words (Chapter 15-17), he went forth with his talmudim over the ravine of the Kidron (east of Jerusalem, also known as the Valley of Motza (sent) where the willows at Sukkot were cut down. “Kidron” means “dark, gloomy” from the Hebrew “kadar” which means “to mourn.” Psa 69.1,2,14; Psa 88.6,7, 16-18. The Kidron was known as the “black brook” because blood from the temple drained there, it had other filth in it. Dirt was sold for gardening. It went by the name “the valley of the shadow of death.” This valley separated Mount Moriah and the Mount of Olives), where there was a garden (an “echo” of Eden. John will present similarities between Adam, which means “blood of God”, who fell in the garden, and Yeshua, who was the second “blood of God”) into which he himself entered, and his talmudim. (2) Now Judas also, who was betraying him, knew the place; for Yeshua had often met there with his talmudim (this was a popular place for many rabbis and their talmudim). (3) Judas then having received the cohort (a temple guard from the Sanhedrin, probably around 500 men), and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons (They were not going to let him get away this time). (4) Yeshua therefore, knowing all things that were coming upon him, went forth, and said to them, “Whom do you seek (he didn’t hide like the first Adam did)?” (5) They answered him, “Yeshua the Nazarene.” He said to them, “I am he.” And Judas also was betraying him, was standing with them (he was with Yeshua for many years, now look who he is with). (6) When therefore he said to them, “I am he” they drew back and fell to the ground (including Judas. Sometimes when people meet a person with such fame and deeds, they fall back intimidated, astonished when face to face and recoil back into each other. Most likely, his power was demonstrated upon them). (7) Again therefore he asked them, “Whom do you seek?” And they said, “Yeshua the Nazarene (after they recovered).” (8) Yeshua answered, “I told you that I am he, if therefore you seek me, let these go their way (Yeshua was about to suffer for them, it was not proper they should suffer with him because their suffering could be seen as part of the price of redemption),” (9) that the word might be fulfilled which he spoke, “Of those whom thou hast given me I lost not one.” (10) Simon Peter therefore having a sword, drew it, and struck the high priest’s servant, and cut off his right ear; his name was Malchus (meaning “king, kingdom”). (11) Yeshua therefore said to Peter, “Put the sword into the sheath; the cup which the Father has given me, shall I not drink it?” (12) So the cohort and the commander, and the officers of the Jews (the rulers), arrested Yeshua and bound him (like Isaac in Genesia 22 which is called the Akeidah, or binding of the sacrifice), and led him the Annas (Chanan) first; for he was the father-in-law of Caiaphas (means “as comely”) who was the high priest that year (Annas was the “sagan” or deputy high priest, but he held the real power. These were priests in a long line of illegitimate priests placed after Herod the Great replaced the high priest of the sons of Zadok named Simeon. The true lineage stopped for high priest and the office was open for bidding through the Romans. Herod also eliminated 47 Pharisees on the Sanhedrin with Sadducees. The Sanhedrin that issued a death sentence once in seven years was called “a “bloody Sanhedrin” (see Alfred Edersheims book “The Life and Times of Jesus the Messiah, p 371, for more information). (14) Now Caiaphas was the one who had advised the Jews (the rulers) that it was expedient for one man to die on behalf of the people. (15) And Simon Peter was following Yeshua, and another talmid (either Joseph of Arimathea, Nicodemus or some other talmid, but not one of the twelve). Now that talmid was known to the high priest and entered with Yeshua into the court (of the house of Annas), (16) but Peter was standing at the door outside. So the other talmid, who was known to the high priest, went out and spoke to the door-keeper, and brought in Peter. (17) The slave-girl therefore who kept the door said to Pater, “You are not also one of this man’s talmidim, are you?” He said, “I am not.” (18) Now the slave and officers were standing, having made a charcoal fire, for it was cold and they were warming themselves; and Peter also was with them, standing and warming himself. (19) The high priest (Annas, the sagan) therefore questioned Yeshua about his talmudim (probably wanting to know if they were seditious, rebellious), and about his teaching. (20) Yeshua answered him, “I have spoken openly to the world; I always taught in synagogues, and in the temple, where all the Jews come together; and I spoke nothing in secret. (21) Why do you question me? Question those who have heard what I spoke to them; behold, these (some of them were present) know what I said (He answers the teaching questions first because if it was good, he can’t be blamed for having talmidim).” (22) And when he said this, one of the officers standing by gave Yeshua a blow (to flatter the high priest and to show he wasn’t one of his talmidim), saying, “Is that the way you answer the high priest (Exo 22.28)?” (23) Yeshua answered him, “If I have spoken wrongly, bear witness (tell me) of the wrong; but if rightly, why do you strike me?” (24) Annas therefore sent him bound to Caiaphas the high priest (the head priest, not the sagan, or assistant, like Annas). (25) Now Simon Peter was standing and warming himself. They said therefore to him, “You are not also one of his talmudim, are you?” He denied it and said, “I am not.” (26) One of the salves of the high priest, being a relative of the one whose ear Peter cut off, said, “Did I not see you in the garden with him?” (27) Peter therefore denied it again; and immediately a cock crowed (this was not a rooster, they were not allowed in Jerusalem-Talmud Bava Kama 7.7. This was a Hebrew idiom for the temple crier, a man, who gave a three-fold cry with trumpets for the priests, levites and the standing men to get ready for the temple service that morning. See the article “Temple Crier or rooster” this site; also Josephus; The Yom Kippur Machzor, p 196, by Artscroll; The Life and Times of Jesus the Messiah by Alfred Edersheim, p 844; the Mishnah Sukkot 5.4). (28) They led Yeshua therefore from Caiaphas into the Praetorium (where the Roman governor sat and judged cases); and it was early; and they themselves did not enter (the members of the Sanhedrin, plus chief priests, scribes and the temple guard) into the Praetorium in order that they might not be defiled, but might eat the Passover (you see that the Passover meal was later that day, Yeshua could not have eaten a Passover seder, it was not biblical. This fear of defilement comes from one of the 18 Edicts of the School of Shammai, a man-made doctrine that separated Jew and Gentile. This would be broken down in Acts 10.28; Acts 11.1-18 and reinforced in Eph 2.14). (29) Pilate (he was governor for about ten years, cruel by nature and stubborn-The History of the Jewish People, Second Temple Era, Mesorah Publications, p 150) therefore went out to them , and said, “What accusations do you bring against this man?” (3) They answered and said to him, “If this man were not an evildoer (they charged him according to their theology), we would not have delivered him to you.” (31) Pilate therefore said to them, “Take him yourselves, and judge him according to your law.” The Jews (the rulers) said to him, “We are not permitted to put any one to death (Stephen was killed by a mob; James was killed and the governor made those who killed him pay),” (32) that the word of Yeshua might be fulfilled (confirmed, given meaning), which he spoke, signifying what kind of death he was about to die (by crucifixion. Stoning was the usual way the Jews executed a person). (33) Pilate therefore entered again into the Praetorium, and summoned Yeshua, and said to him, “You are the King of the Jews?” (34) Yeshua answered, “Are you saying this on your own initiative (as an eyewitness), or did others tell you about me?” (35) Pilate answered, “I am not a Jew, am I (I don’t vare about Jewish kings or Messiah’s)? Your own nation and chief priests delivered you up to me (they are the ones talking about it); what have you done?” (36) Yeshua answered, “My kingdom is not of this world (he didn’t say it wasn’t “in” the world, it just wasn’t “of” this world. He admits to being a king). If my kingdom were of this world, then my servants would be fighting, that I might not be delivered up to the Jews (the rulers); but as it is, my kingdom is not of this realm (run by the world’s laws or borders).” (37) Pilate therefore said to him, “So you are a king?” Yeshua answered, “You say that I am a king. For this I have been born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice (his elect, his sheep).” (38) Pilate said to him, “What is truth (the Torah says it is the living God)?” And when he had said this (Pilate never waited for an answer), he went out again to the Jews (the rulers), and said to them, “I find no guilt in him (not guilty. The lamb was inspected as having no blemish by the Romans). (39) But you have a custom (probably of Roman origin to gain favor with the people, not a Jewish custom or law), that I should release someone for you at the Passover; do you wish then that I should release for you the King of the Jews?” (40) Therefore they (the chief priests, the rulers, etc) again, saying, “Not this man, but Barabbas.” Now Barabbas (means “son of the father”) was a robber (this is a picture of the two goats at Yom Kippur. One was “to the Lord” and the other was “to the wilderness” or “Azazel”, translated as “scapegoat”, a picture of Satan and the false messiah. Historians have said that Barabbas had the first name of “Yeshua.” So, you have Yeshua, the son of the Father, being chosen by the high priest to die for the people, over another called Yeshua, son of the father, who will be released into the wilderness of the world).

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