John 19:34

19:34 But one of the soldiers pierced ¹  his side with a spear, and blood and water ²  flowed out immediately.

John 19:2

19:2 The soldiers ³  braided ⁴  a crown of thorns ⁵  and put it on his head, and they clothed him in a purple robe. ⁶ 

John 3:11

3:11 I tell you the solemn truth, ⁷  we speak about what we know and testify about what we have seen, but ⁸  you people ⁹  do not accept our testimony. ¹⁰ 

Ezekiel 36:25

36:25 I will sprinkle you with pure water ¹¹  and you will be clean from all your impurities. I will purify you from all your idols.

Zechariah 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹²  of David and the people of Jerusalem ¹³  to cleanse them from sin and impurity. ¹⁴ 

Ephesians 5:26

5:26 to sanctify her by cleansing her ¹⁵  with the washing of the water by the word,

Ephesians 5:1

Live in Love

5:1 Therefore, be ¹⁶  imitators of God as dearly loved children

Ephesians 5:6

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹⁷ 

[19:34]  ¹ 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]  ² 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.

[19:2]  ³ 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]  ⁴ tn Or “wove.”

[19:2]  ⁵ 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]  ⁶ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[3:11]  ⁷ tn Grk “Truly, truly, I say to you.”

[3:11]  ⁸ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ⁹ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ¹⁰ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[36:25]  ¹¹ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[13:1]  ¹² tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ¹⁴ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[5:26]  ¹⁵ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[5:1]  ¹⁶ tn Or “become.”

[5:6]  ¹⁷ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.