John 19:11-42

19:11 Jesus replied, “You would have no authority ¹  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ²  is guilty of greater sin.” ³ 

19:12 From this point on, Pilate tried ⁴  to release him. But the Jewish leaders ⁵  shouted out, ⁶  “If you release this man, ⁷  you are no friend of Caesar! ⁸  Everyone who claims to be a king ⁹  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ¹⁰  in the place called “The Stone Pavement” ¹¹  (Gabbatha in ¹²  Aramaic). ¹³  19:14 (Now it was the day of preparation ¹⁴  for the Passover, about noon. ¹⁵ ) ¹⁶  Pilate ¹⁷  said to the Jewish leaders, ¹⁸  “Look, here is your king!”

19:15 Then they ¹⁹  shouted out, “Away with him! Away with him! ²⁰  Crucify ²¹  him!” Pilate asked, ²²  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate ²³  handed him over ²⁴  to them to be crucified.

The Crucifixion

So they took Jesus, 19:17 and carrying his own cross ²⁵  he went out to the place called “The Place of the Skull” ²⁶  (called in Aramaic ²⁷  Golgotha). ²⁸  19:18 There they ²⁹  crucified ³⁰  him along with two others, ³¹  one on each side, with Jesus in the middle. 19:19 Pilate also had a notice ³²  written and fastened to the cross, ³³  which read: ³⁴  “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem ³⁵  read this notice, ³⁶  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ³⁷  Latin, and Greek. 19:21 Then the chief priests of the Jews ³⁸  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 ³⁹  Jesus, they took his clothes and made four shares, one for each soldier, ⁴⁰  and the tunic ⁴¹  remained. (Now the tunic ⁴²  was seamless, woven from top to bottom as a single piece.) ⁴³  19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ⁴⁴  to see who will get it.” ⁴⁵  This took place ⁴⁶  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ⁴⁷  So the soldiers did these things.

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁴⁸  19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁴⁹  look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁵⁰  the disciple took her into his own home.

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁵¹  everything was completed, ⁵²  said (in order to fulfill the scripture), ⁵³  “I am thirsty!” ⁵⁴  19:29 A jar full of sour wine ⁵⁵  was there, so they put a sponge soaked in sour wine on a branch of hyssop ⁵⁶  and lifted it ⁵⁷  to his mouth. 19:30 When ⁵⁸  he had received the sour wine, Jesus said, “It is completed!” ⁵⁹  Then he bowed his head and gave up his spirit. ⁶⁰ 

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ⁶¹  (for that Sabbath was an especially important one), ⁶²  the Jewish leaders ⁶³  asked Pilate to have the victims’ legs ⁶⁴  broken ⁶⁵  and the bodies taken down. ⁶⁶  19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁶⁷  with Jesus, ⁶⁸  first the one and then the other. ⁶⁹  19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 19:34 But one of the soldiers pierced ⁷⁰  his side with a spear, and blood and water ⁷¹  flowed out immediately. 19:35 And the person who saw it ⁷²  has testified (and his testimony is true, and he ⁷³  knows that he is telling the truth), ⁷⁴  so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ⁷⁵  19:37 And again another scripture says, “They will look on the one whom they have pierced.” ⁷⁶ 

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ⁷⁷ ), ⁷⁸  asked Pilate if he could remove the body of Jesus. Pilate ⁷⁹  gave him permission, so he went and took the body away. ⁸⁰  19:39 Nicodemus, the man who had previously come to Jesus ⁸¹  at night, ⁸²  accompanied Joseph, ⁸³  carrying a mixture of myrrh and aloes ⁸⁴  weighing about seventy-five pounds. ⁸⁵  19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁸⁶  in strips of linen cloth ⁸⁷  according to Jewish burial customs. ⁸⁸  19:41 Now at the place where Jesus ⁸⁹  was crucified ⁹⁰  there was a garden, ⁹¹  and in the garden ⁹²  was a new tomb where no one had yet been buried. ⁹³  19:42 And so, because it was the Jewish day of preparation ⁹⁴  and the tomb was nearby, ⁹⁵  they placed Jesus’ body there.

[19:11]  ¹ tn Or “power.”

[19:11]  ² tn Or “who delivered me over to you.”

[19:11]  ³ tn Grk “has the greater sin” (an idiom).

[19:12]  ⁴ tn Grk “sought.”

[19:12]  ⁵ 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]  ⁶ tn Grk “shouted out, saying.”

[19:12]  ⁷ tn Grk “this one.”

[19:12]  ⁸ 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 (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁹ tn Grk “who makes himself out to be a king.”

[19:13]  ¹⁰ tn Or “the judge’s seat.”

[19:13]  ¹¹ 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 a.d. 135, however.

[19:13]  ¹² tn Grk “in Hebrew.”

[19:13]  ¹³ sn This is a parenthetical note by the author.

[19:14]  ¹⁴ 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]  ¹⁵ tn Grk “about the sixth hour.”

[19:14]  ¹⁶ sn This is a parenthetical note by the author.

[19:14]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “Then these.”

[19:15]  ²⁰ 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]  ²¹ sn See the note on Crucify in 19:6.

[19:15]  ²² 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]  ²³ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ²⁴ tn Or “delivered him over.”

[19:17]  ²⁵ tn Or “carrying the cross by himself.”

[19:17]  ²⁶ 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]  ²⁷ tn Grk “in Hebrew.”

[19:17]  ²⁸ sn This is a parenthetical note by the author.

[19:18]  ²⁹ 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]  ³⁰ sn See the note on Crucify in 19:6.

[19:18]  ³¹ tn Grk “and with him two others.”

[19:19]  ³² tn Or “an inscription.”

[19:19]  ³³ 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]  ³⁴ tn Grk “Now it was written.”

[19:20]  ³⁵ 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]  ³⁶ tn Or “this inscription.”

[19:20]  ³⁷ tn Grk “in Hebrew.”

[19:21]  ³⁸ 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]  ³⁹ sn See the note on Crucify in 19:6.

[19:23]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ sn This is a parenthetical note by the author.

[19:24]  ⁴⁴ 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]  ⁴⁵ tn Grk “to see whose it will be.”

[19:24]  ⁴⁶ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ⁴⁷ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:25]  ⁴⁸ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[19:26]  ⁴⁹ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[19:27]  ⁵⁰ tn Grk “from that very hour.”

[19:28]  ⁵¹ tn Or “that already.”

[19:28]  ⁵² tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁵³ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁵⁴ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:29]  ⁵⁵ sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[19:29]  ⁵⁶ sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).

[19:29]  ⁵⁷ tn Or “and brought it.”

[19:30]  ⁵⁸ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ⁵⁹ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ⁶⁰ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[19:31]  ⁶¹ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ⁶² sn This is a parenthetical note by the author.

[19:31]  ⁶³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ⁶⁴ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ⁶⁵ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ⁶⁶ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[19:32]  ⁶⁷ sn See the note on Crucify in 19:6.

[19:32]  ⁶⁸ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁶⁹ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[19:34]  ⁷⁰ 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]  ⁷¹ 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.

[19:35]  ⁷² tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:35]  ⁷³ tn Grk “and that one.”

[19:35]  ⁷⁴ sn A parenthetical note by the author.

[19:36]  ⁷⁵ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.

[19:37]  ⁷⁶ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[19:38]  ⁷⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ⁷⁸ sn This is a parenthetical note by the author.

[19:38]  ⁷⁹ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ⁸⁰ tn Grk “took away his body.”

[19:39]  ⁸¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ⁸² sn See John 3:1-21.

[19:39]  ⁸³ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ⁸⁴ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ⁸⁵ sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[19:40]  ⁸⁶ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁸⁷ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁸⁸ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[19:41]  ⁸⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:41]  ⁹⁰ sn See the note on Crucify in 19:6.

[19:41]  ⁹¹ tn Or “an orchard.”

[19:41]  ⁹² tn Or “orchard.”

[19:41]  ⁹³ tn Grk “been placed.”

[19:42]  ⁹⁴ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[19:42]  ⁹⁵ sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.