Discovery BoxActs 3:13
Context3:13 The God of Abraham, Isaac, and Jacob, 1 the God of our forefathers, 2 has glorified 3 his servant 4 Jesus, whom you handed over and rejected 5 in the presence of Pilate after he had decided 6 to release him.
Matthew 27:2
Context27:2 They 7 tied him up, led him away, and handed him over to Pilate 8 the governor. 9
Matthew 27:11-36
Context27:11 Then 10 Jesus stood before the governor, and the governor asked him, 11 “Are you the king 12 of the Jews?” Jesus 13 said, “You say so.” 14 27:12 But when he was accused by the chief priests and the elders, he did not respond. 27:13 Then Pilate said to him, “Don’t you hear how many charges they are bringing against you?” 27:14 But he did not answer even one accusation, so that the governor was quite amazed.
27:15 During the feast the governor was accustomed to release one prisoner to the crowd, 15 whomever they wanted. 27:16 At that time they had in custody a notorious prisoner named Jesus 16 Barabbas. 27:17 So after they had assembled, Pilate said to them, “Whom do you want me to release for you, Jesus 17 Barabbas or Jesus who is called the Christ?” 18 27:18 (For he knew that they had handed him over because of envy.) 19 27:19 As 20 he was sitting on the judgment seat, 21 his wife sent a message 22 to him: 23 “Have nothing to do with that innocent man; 24 I have suffered greatly as a result of a dream 25 about him today.” 27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The 26 governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” 27 They all said, “Crucify him!” 28 27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”
27:24 When 29 Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” 30 27:25 In 31 reply all the people said, “Let his blood be on us and on our children!” 27:26 Then he released Barabbas for them. But after he had Jesus flogged, 32 he handed him over 33 to be crucified. 34 27:27 Then the governor’s soldiers took Jesus into the governor’s residence 35 and gathered the whole cohort 36 around him. 27:28 They 37 stripped him and put a scarlet robe 38 around him, 27:29 and after braiding 39 a crown of thorns, 40 they put it on his head. They 41 put a staff 42 in his right hand, and kneeling down before him, they mocked him: 43 “Hail, king of the Jews!” 44 27:30 They 45 spat on him and took the staff 46 and struck him repeatedly 47 on the head. 27:31 When 48 they had mocked him, they stripped him of the robe and put his own clothes back on him. Then 49 they led him away to crucify him.
27:32 As 50 they were going out, they found a man from Cyrene named Simon, whom they forced 51 to carry his cross. 52 27:33 They 53 came to a place called Golgotha 54 (which means “Place of the Skull”) 55 27:34 and offered Jesus 56 wine mixed with gall to drink. 57 But after tasting it, he would not drink it. 27:35 When 58 they had crucified 59 him, they divided his clothes by throwing dice. 60 27:36 Then they sat down and kept guard over him there.
Mark 15:1-28
Context15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 61 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 62 15:2 So 63 Pilate asked him, “Are you the king 64 of the Jews?” He replied, 65 “You say so.” 66 15:3 Then 67 the chief priests began to accuse him repeatedly. 15:4 So Pilate asked him again, 68 “Have you nothing to say? See how many charges they are bringing against you!” 15:5 But Jesus made no further reply, so that Pilate was amazed.
15:6 During the feast it was customary to release one prisoner to the people, 69 whomever they requested. 15:7 A man named Barabbas was imprisoned with rebels who had committed murder during an insurrection. 15:8 Then the crowd came up and began to ask Pilate to release a prisoner for them, as was his custom. 70 15:9 So Pilate asked them, 71 “Do you want me to release the king of the Jews for you?” 15:10 (For he knew that the chief priests had handed him over because of envy.) 72 15:11 But the chief priests stirred up the crowd to have him release 73 Barabbas instead. 15:12 So Pilate spoke to them again, 74 “Then what do you want me to do 75 with the one you call king of the Jews?” 15:13 They shouted back, “Crucify 76 him!” 15:14 Pilate asked them, “Why? What has he done wrong?” But they shouted more insistently, “Crucify him!” 15:15 Because he wanted to satisfy the crowd, Pilate released Barabbas for them. Then, 77 after he had Jesus flogged, 78 he handed him over 79 to be crucified.
15:16 So 80 the soldiers led him into the palace (that is, the governor’s residence) 81 and called together the whole cohort. 82 15:17 They put a purple cloak 83 on him and after braiding 84 a crown of thorns, 85 they put it on him. 15:18 They began to salute him: “Hail, king of the Jews!” 86 15:19 Again and again 87 they struck him on the head with a staff 88 and spit on him. Then they knelt down and paid homage to him. 15:20 When they had finished mocking 89 him, they stripped him of the purple cloak and put his own clothes back on him. Then 90 they led him away to crucify him. 91
15:21 The soldiers 92 forced 93 a passerby to carry his cross, 94 Simon of Cyrene, who was coming in from the country 95 (he was the father of Alexander and Rufus). 15:22 They brought Jesus 96 to a place called Golgotha 97 (which is translated, “Place of the Skull”). 98 15:23 They offered him wine mixed with myrrh, 99 but he did not take it. 15:24 Then 100 they crucified 101 him and divided his clothes, throwing dice 102 for them, to decide what each would take. 15:25 It was nine o’clock in the morning 103 when they crucified him. 15:26 The inscription 104 of the charge against him read, “The king of the Jews.” 15:27 And they crucified two outlaws with him, one on his right and one on his left. 15:28 [[EMPTY]] 105
Luke 18:31-33
Context18:31 Then 106 Jesus 107 took the twelve aside and said to them, “Look, we are going up to Jerusalem, 108 and everything that is written about the Son of Man by the prophets will be accomplished. 109 18:32 For he will be handed over 110 to the Gentiles; he will be mocked, 111 mistreated, 112 and spat on. 113 18:33 They will flog him severely 114 and kill him. Yet 115 on the third day he will rise again.”
Luke 23:13-38
Context23:13 Then 116 Pilate called together the chief priests, the 117 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 118 the people. When I examined him before you, I 119 did not find this man guilty 120 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 121 deserving death. 122 23:16 I will therefore have him flogged 123 and release him.”
23:17 [[EMPTY]] 12423:18 But they all shouted out together, 125 “Take this man 126 away! Release Barabbas for us!” 23:19 (This 127 was a man who had been thrown into prison for an insurrection 128 started in the city, and for murder.) 129 23:20 Pilate addressed them once again because he wanted 130 to release Jesus. 23:21 But they kept on shouting, 131 “Crucify, crucify 132 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 133 of no crime deserving death. 134 I will therefore flog 135 him and release him.” 23:23 But they were insistent, 136 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 137 Pilate 138 decided 139 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 140 to their will. 141
23:26 As 142 they led him away, they seized Simon of Cyrene, 143 who was coming in from the country. 144 They placed the cross on his back and made him carry it behind Jesus. 145 23:27 A great number of the people followed him, among them women 146 who were mourning 147 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 148 do not weep for me, but weep for yourselves 149 and for your children. 23:29 For this is certain: 150 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 151 23:30 Then they will begin to say to the mountains, 152 ‘Fall on us!’ and to the hills, ‘Cover us!’ 153 23:31 For if such things are done 154 when the wood is green, what will happen when it is dry?” 155
23:32 Two other criminals 156 were also led away to be executed with him. 23:33 So 157 when they came to the place that is called “The Skull,” 158 they crucified 159 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 160 Then 161 they threw dice 162 to divide his clothes. 163 23:35 The people also stood there watching, but the rulers ridiculed 164 him, saying, “He saved others. Let him save 165 himself if 166 he is the Christ 167 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 168 23:37 and saying, “If 169 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 170 over him, “This is the king of the Jews.”
John 19:1-24
Context19:1 Then Pilate took Jesus and had him flogged severely. 171 19:2 The soldiers 172 braided 173 a crown of thorns 174 and put it on his head, and they clothed him in a purple robe. 175 19:3 They 176 came up to him again and again 177 and said, “Hail, king of the Jews!” 178 And they struck him repeatedly 179 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 180 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 181 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 182 Pilate 183 said to them, “Look, here is the man!” 184 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 185 him! Crucify him!” 186 Pilate said, 187 “You take him and crucify him! 188 Certainly 189 I find no reason for an accusation 190 against him!” 19:7 The Jewish leaders 191 replied, 192 “We have a law, 193 and according to our law he ought to die, because he claimed to be the Son of God!” 194
19:8 When Pilate heard what they said, 195 he was more afraid than ever, 196 19:9 and he went back into the governor’s residence 197 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 198 “Do you refuse to speak to me? Don’t you know I have the authority 199 to release you, and to crucify you?” 200 19:11 Jesus replied, “You would have no authority 201 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 202 is guilty of greater sin.” 203
19:12 From this point on, Pilate tried 204 to release him. But the Jewish leaders 205 shouted out, 206 “If you release this man, 207 you are no friend of Caesar! 208 Everyone who claims to be a king 209 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 210 in the place called “The Stone Pavement” 211 (Gabbatha in 212 Aramaic). 213 19:14 (Now it was the day of preparation 214 for the Passover, about noon. 215 ) 216 Pilate 217 said to the Jewish leaders, 218 “Look, here is your king!”
19:15 Then they 219 shouted out, “Away with him! Away with him! 220 Crucify 221 him!” Pilate asked, 222 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 223 handed him over 224 to them to be crucified.
So they took Jesus, 19:17 and carrying his own cross 225 he went out to the place called “The Place of the Skull” 226 (called in Aramaic 227 Golgotha). 228 19:18 There they 229 crucified 230 him along with two others, 231 one on each side, with Jesus in the middle. 19:19 Pilate also had a notice 232 written and fastened to the cross, 233 which read: 234 “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem 235 read this notice, 236 because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, 237 Latin, and Greek. 19:21 Then the chief priests of the Jews 238 said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 19:22 Pilate answered, “What I have written, I have written.”
19:23 Now when the soldiers crucified 239 Jesus, they took his clothes and made four shares, one for each soldier, 240 and the tunic 241 remained. (Now the tunic 242 was seamless, woven from top to bottom as a single piece.) 243 19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 244 to see who will get it.” 245 This took place 246 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 247 So the soldiers did these things.
John 19:34
Context19:34 But one of the soldiers pierced 248 his side with a spear, and blood and water 249 flowed out immediately.
[3:13] 1 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 2 tn Or “ancestors”; Grk “fathers.”
[3:13] 3 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 4 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 5 tn Or “denied,” “disowned.”
[3:13] 6 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[27:2] 7 tn Here καί (kai) has not been translated.
[27:2] 8 tc Most
[27:2] 9 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:11] 13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 14 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 15 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 16 tn Here δέ (de) has not been translated.
[27:11] 17 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[27:15] 19 sn The custom of Pilate to release one prisoner is unknown outside the gospels in Jewish writings, but it was a Roman custom at the time and thus probably used in Palestine as well (cf. Matt 27:15; John 18:39).
[27:16] 25 tc Although the external evidence for the inclusion of “Jesus” before “Barabbas” (in vv. 16 and 17) is rather sparse, being restricted virtually to the Caesarean text (Θ Ë1 700* pc sys), the omission of the Lord’s name in apposition to “Barabbas” is such a strongly motivated reading that it can hardly be original. There is no good explanation for a scribe unintentionally adding ᾿Ιησοῦν (Ihsoun) before Βαραββᾶν (Barabban), especially since Barabbas is mentioned first in each verse (thus dittography is ruled out). Further, the addition of τὸν λεγόμενον Χριστόν (ton legomenon Criston, “who is called Christ”) to ᾿Ιησοῦν in v. 17 makes better sense if Barabbas is also called “Jesus” (otherwise, a mere “Jesus” would have been a sufficient appellation to distinguish the two).
[27:17] 31 tc Again, as in v. 16, the name “Jesus” is supplied before “Barabbas” in Θ Ë1 700* pc sys Ormss (Θ 700* lack the article τόν [ton] before Βαραββᾶν [Barabban]). The same argument for accepting the inclusion of “Jesus” as original in the previous verse applies here as well.
[27:17] 32 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:18] 37 sn This is a parenthetical note by the author.
[27:19] 43 tn Here δέ (de) has not been translated.
[27:19] 44 tn Or “the judge’s seat.”
[27:19] 45 tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[27:19] 46 tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
[27:19] 47 tn The Greek particle γάρ (gar, “for”) has not been translated here.
[27:19] 48 tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.
[27:21] 49 tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
[27:22] 55 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[27:22] 56 tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”
[27:24] 61 tn Here δέ (de) has not been translated.
[27:24] 62 sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.
[27:25] 67 tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.
[27:26] 73 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[27:26] 74 tn Or “delivered him up.”
[27:26] 75 sn See the note on crucified in 20:19.
[27:27] 79 tn Or “into their headquarters”; Grk “into the praetorium.”
[27:27] 80 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[27:28] 85 tn Here καί (kai) has not been translated.
[27:28] 86 sn The scarlet robe probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king.
[27:29] 92 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[27:29] 93 tn Here καί (kai) has not been translated.
[27:29] 94 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[27:29] 95 tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
[27:29] 96 tn Or “Long live the King of the Jews!”
[27:30] 97 tn Here καί (kai) has not been translated.
[27:30] 99 tn The verb here has been translated as an iterative imperfect.
[27:31] 103 tn Here καί (kai) has not been translated.
[27:31] 104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:32] 109 tn Here δέ (de) has not been translated.
[27:32] 110 tn Or “conscripted”; or “pressed into service.”
[27:32] 111 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[27:33] 115 tn Here καί (kai) has not been translated.
[27:33] 116 tn This is an Aramaic name; see John 19:17.
[27:33] 117 sn A place called Golgotha (which means “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[27:34] 121 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[27:34] 122 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with gall (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[27:35] 127 tn Here δέ (de) has not been translated.
[27:35] 128 sn See the note on crucified in 20:19.
[27:35] 129 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:1] 133 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 134 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[15:2] 139 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 140 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 141 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 142 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[15:3] 145 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:4] 151 tn Grk “Pilate asked him again, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:6] 157 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[15:8] 163 tn Grk “Coming up the crowd began to ask [him to do] as he was doing for them.”
[15:9] 169 tn Grk “Pilate answered them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[15:10] 175 sn This is a parenthetical note by the author.
[15:11] 181 tn Grk “to have him release for them.”
[15:12] 187 tn Grk “answering, Pilate spoke to them again.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[15:12] 188 tc Instead of “what do you want me to do” several witnesses, including the most important ones (א B C W Δ Ψ Ë1,13 33 892 2427 pc), lack θέλετε (qelete, “you want”), turning the question into the more abrupt “what should I do?” Although the witnesses for the longer reading are not as significant (A D Θ 0250 Ï latt sy), the reading without θέλετε conforms to Matt 27:22 and thus is suspected of being a scribal emendation. The known scribal tendency to assimilate one synoptic passage to another parallel, coupled with the lack of such assimilation in
[15:13] 193 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[15:15] 199 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:15] 200 tn The Greek term φραγελλόω (fragellow) refers to flogging. BDAG 1064 s.v. states, “flog, scourge, a punishment inflicted on slaves and provincials after a sentence of death had been pronounced on them. So in the case of Jesus before the crucifixion…Mt 27:26; Mk 15:15.”
[15:15] 201 tn Or “delivered him up.”
[15:16] 205 tn Here δέ (de) has been translated as “So” to indicate that the soldiers’ action is in response to Pilate’s condemnation of the prisoner in v. 15.
[15:16] 206 tn Grk “(that is, the praetorium).”
[15:16] 207 sn A Roman cohort was a tenth of a legion, about 500-600 soldiers.
[15:17] 211 sn The purple cloak probably refers to a military garment which had the color of royal purple, and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2).
[15:17] 213 sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.
[15:18] 217 tn Or “Long live the King of the Jews!”
[15:19] 223 tn The verb here has been translated as an iterative imperfect.
[15:19] 224 tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.
[15:20] 229 tn The aorist tense is taken consummatively here.
[15:20] 230 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:20] 231 sn See the note on Crucify in 15:13.
[15:21] 235 tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.
[15:21] 236 tn Or “conscripted”; or “pressed into service.”
[15:21] 237 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.
[15:21] 238 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[15:22] 242 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
[15:22] 243 sn The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον (kranion) is calvaria, from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).
[15:23] 247 sn It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.
[15:24] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[15:24] 254 sn See the note on Crucify in 15:13.
[15:24] 255 tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.
[15:25] 259 tn Grk “It was the third hour.” This time would have been approximate, and could refer to the beginning of the process, some time before Jesus was lifted on the cross.
[15:26] 265 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[15:28] 271 tc Most later
[18:31] 277 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[18:31] 278 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:31] 279 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:31] 280 tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.
[18:32] 283 sn The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal (9:22, 44).
[18:32] 284 sn See Luke 22:63; 23:11, 36.
[18:32] 285 tn Or “and insulted.” L&N 33.390 and 88.130 note ὑβρίζω (Jubrizw) can mean either “insult” or “mistreat with insolence.”
[18:32] 286 sn And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23, but see Mark 14:65; 15:19; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.
[18:33] 289 tn Traditionally, “scourge” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1. states, “Of the beating (Lat. verberatio) given those condemned to death…J 19:1; cf. Mt 20:19; Mk 10:34; Lk 18:33.” Here the term has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.
[18:33] 290 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
[23:13] 295 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 296 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[23:14] 301 tn This term also appears in v. 2.
[23:14] 302 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 303 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 307 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 308 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 313 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 319 tc Many of the best
[23:18] 325 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 326 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 331 tn Grk “who” (a continuation of the previous sentence).
[23:19] 332 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 333 sn This is a parenthetical note by the author.
[23:20] 337 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 343 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 344 tn This double present imperative is emphatic.
[23:22] 349 tn Grk “no cause of death I found in him.”
[23:22] 350 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 351 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 355 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 361 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 362 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 363 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 367 tn Or “delivered up.”
[23:25] 368 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
[23:26] 373 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 374 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 375 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 376 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 379 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 380 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 385 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] 386 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 391 tn Grk “For behold.”
[23:29] 392 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:30] 397 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 398 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 403 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 404 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 409 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:33] 415 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 416 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 417 sn See the note on crucify in 23:21.
[23:34] 421 tc Many important
[23:34] 422 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 423 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 424 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 427 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 428 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 429 tn This is a first class condition in the Greek text.
[23:35] 430 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:36] 433 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 439 tn This is also a first class condition in the Greek text.
[23:38] 445 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[19:1] 451 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
[19:2] 457 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:2] 459 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
[19:2] 460 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
[19:3] 463 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:3] 464 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
[19:3] 465 tn Or “Long live the King of the Jews!”
[19:3] 466 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
[19:4] 469 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 470 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:5] 475 sn See the note on the purple robe in 19:2.
[19:5] 476 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 477 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
[19:6] 481 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
[19:6] 482 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 483 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 484 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
[19:6] 485 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 486 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 487 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
[19:7] 488 tn Grk “answered him.”
[19:7] 489 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 490 tn Grk “because he made himself out to be the Son of God.”
[19:8] 493 tn Grk “heard this word.”
[19:8] 494 tn Grk “became more afraid.”
[19:9] 499 tn Grk “into the praetorium.”
[19:10] 505 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 506 tn Or “the power.”
[19:10] 507 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:11] 512 tn Or “who delivered me over to you.”
[19:11] 513 tn Grk “has the greater sin” (an idiom).
[19:12] 518 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:12] 519 tn Grk “shouted out, saying.”
[19:12] 520 tn Grk “this one.”
[19:12] 521 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
[19:12] 522 tn Grk “who makes himself out to be a king.”
[19:13] 523 tn Or “the judge’s seat.”
[19:13] 524 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
[19:13] 525 tn Grk “in Hebrew.”
[19:13] 526 sn This is a parenthetical note by the author.
[19:14] 529 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
[19:14] 530 tn Grk “about the sixth hour.”
[19:14] 531 sn This is a parenthetical note by the author.
[19:14] 532 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:14] 533 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:15] 535 tn Grk “Then these.”
[19:15] 536 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 537 sn See the note on Crucify in 19:6.
[19:15] 538 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[19:16] 541 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
[19:16] 542 tn Or “delivered him over.”
[19:17] 547 tn Or “carrying the cross by himself.”
[19:17] 548 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
[19:17] 549 tn Grk “in Hebrew.”
[19:17] 550 sn This is a parenthetical note by the author.
[19:18] 553 tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
[19:18] 554 sn See the note on Crucify in 19:6.
[19:18] 555 tn Grk “and with him two others.”
[19:19] 559 tn Or “an inscription.”
[19:19] 560 tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.
[19:19] 561 tn Grk “Now it was written.”
[19:20] 565 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.
[19:20] 566 tn Or “this inscription.”
[19:20] 567 tn Grk “in Hebrew.”
[19:21] 571 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
[19:23] 577 sn See the note on Crucify in 19:6.
[19:23] 578 sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
[19:23] 579 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[19:23] 580 tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
[19:23] 581 sn This is a parenthetical note by the author.
[19:24] 583 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
[19:24] 584 tn Grk “to see whose it will be.”
[19:24] 585 tn The words “This took place” are not in the Greek text but are implied.
[19:24] 586 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
[19:34] 589 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
[19:34] 590 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
