Discovery BoxJohn 19:4-42
Context19:4 Again Pilate went out and said to the Jewish leaders, 1 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 2 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 3 Pilate 4 said to them, “Look, here is the man!” 5 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 6 him! Crucify him!” 7 Pilate said, 8 “You take him and crucify him! 9 Certainly 10 I find no reason for an accusation 11 against him!” 19:7 The Jewish leaders 12 replied, 13 “We have a law, 14 and according to our law he ought to die, because he claimed to be the Son of God!” 15
19:8 When Pilate heard what they said, 16 he was more afraid than ever, 17 19:9 and he went back into the governor’s residence 18 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 19 “Do you refuse to speak to me? Don’t you know I have the authority 20 to release you, and to crucify you?” 21 19:11 Jesus replied, “You would have no authority 22 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 23 is guilty of greater sin.” 24
19:12 From this point on, Pilate tried 25 to release him. But the Jewish leaders 26 shouted out, 27 “If you release this man, 28 you are no friend of Caesar! 29 Everyone who claims to be a king 30 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 31 in the place called “The Stone Pavement” 32 (Gabbatha in 33 Aramaic). 34 19:14 (Now it was the day of preparation 35 for the Passover, about noon. 36 ) 37 Pilate 38 said to the Jewish leaders, 39 “Look, here is your king!”
19:15 Then they 40 shouted out, “Away with him! Away with him! 41 Crucify 42 him!” Pilate asked, 43 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 44 handed him over 45 to them to be crucified.
So they took Jesus, 19:17 and carrying his own cross 46 he went out to the place called “The Place of the Skull” 47 (called in Aramaic 48 Golgotha). 49 19:18 There they 50 crucified 51 him along with two others, 52 one on each side, with Jesus in the middle. 19:19 Pilate also had a notice 53 written and fastened to the cross, 54 which read: 55 “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem 56 read this notice, 57 because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, 58 Latin, and Greek. 19:21 Then the chief priests of the Jews 59 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 60 Jesus, they took his clothes and made four shares, one for each soldier, 61 and the tunic 62 remained. (Now the tunic 63 was seamless, woven from top to bottom as a single piece.) 64 19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 65 to see who will get it.” 66 This took place 67 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 68 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. 69 19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, 70 look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time 71 the disciple took her into his own home.
19:28 After this Jesus, realizing that by this time 72 everything was completed, 73 said (in order to fulfill the scripture), 74 “I am thirsty!” 75 19:29 A jar full of sour wine 76 was there, so they put a sponge soaked in sour wine on a branch of hyssop 77 and lifted it 78 to his mouth. 19:30 When 79 he had received the sour wine, Jesus said, “It is completed!” 80 Then he bowed his head and gave up his spirit. 81
19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 82 (for that Sabbath was an especially important one), 83 the Jewish leaders 84 asked Pilate to have the victims’ legs 85 broken 86 and the bodies taken down. 87 19:32 So the soldiers came and broke the legs of the two men who had been crucified 88 with Jesus, 89 first the one and then the other. 90 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 91 his side with a spear, and blood and water 92 flowed out immediately. 19:35 And the person who saw it 93 has testified (and his testimony is true, and he 94 knows that he is telling the truth), 95 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.” 96 19:37 And again another scripture says, “They will look on the one whom they have pierced.” 97
19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 98 ), 99 asked Pilate if he could remove the body of Jesus. Pilate 100 gave him permission, so he went and took the body away. 101 19:39 Nicodemus, the man who had previously come to Jesus 102 at night, 103 accompanied Joseph, 104 carrying a mixture of myrrh and aloes 105 weighing about seventy-five pounds. 106 19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, 107 in strips of linen cloth 108 according to Jewish burial customs. 109 19:41 Now at the place where Jesus 110 was crucified 111 there was a garden, 112 and in the garden 113 was a new tomb where no one had yet been buried. 114 19:42 And so, because it was the Jewish day of preparation 115 and the tomb was nearby, 116 they placed Jesus’ body there.
[19:4] 1 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 2 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:5] 3 sn See the note on the purple robe in 19:2.
[19:5] 4 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 5 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] 6 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] 7 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 8 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 9 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] 10 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 11 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 12 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] 13 tn Grk “answered him.”
[19:7] 14 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 15 tn Grk “because he made himself out to be the Son of God.”
[19:8] 16 tn Grk “heard this word.”
[19:8] 17 tn Grk “became more afraid.”
[19:9] 18 tn Grk “into the praetorium.”
[19:10] 19 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 21 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] 23 tn Or “who delivered me over to you.”
[19:11] 24 tn Grk “has the greater sin” (an idiom).
[19:12] 26 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] 27 tn Grk “shouted out, saying.”
[19:12] 29 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] 30 tn Grk “who makes himself out to be a king.”
[19:13] 31 tn Or “the judge’s seat.”
[19:13] 32 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] 33 tn Grk “in Hebrew.”
[19:13] 34 sn This is a parenthetical note by the author.
[19:14] 35 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] 36 tn Grk “about the sixth hour.”
[19:14] 37 sn This is a parenthetical note by the author.
[19:14] 38 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] 39 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] 40 tn Grk “Then these.”
[19:15] 41 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] 42 sn See the note on Crucify in 19:6.
[19:15] 43 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] 44 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
[19:16] 45 tn Or “delivered him over.”
[19:17] 46 tn Or “carrying the cross by himself.”
[19:17] 47 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] 48 tn Grk “in Hebrew.”
[19:17] 49 sn This is a parenthetical note by the author.
[19:18] 50 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] 51 sn See the note on Crucify in 19:6.
[19:18] 52 tn Grk “and with him two others.”
[19:19] 53 tn Or “an inscription.”
[19:19] 54 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] 55 tn Grk “Now it was written.”
[19:20] 56 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] 57 tn Or “this inscription.”
[19:20] 58 tn Grk “in Hebrew.”
[19:21] 59 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] 60 sn See the note on Crucify in 19:6.
[19:23] 61 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] 62 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] 63 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] 64 sn This is a parenthetical note by the author.
[19:24] 65 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] 66 tn Grk “to see whose it will be.”
[19:24] 67 tn The words “This took place” are not in the Greek text but are implied.
[19:24] 68 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
[19:25] 69 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] 70 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] 71 tn Grk “from that very hour.”
[19:28] 72 tn Or “that already.”
[19:28] 73 tn Or “finished,” “accomplished”; Grk “fulfilled.”
[19:28] 74 sn A reference to Ps 69:21 or Ps 22:15.
[19:28] 75 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] 76 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] 77 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] 78 tn Or “and brought it.”
[19:30] 79 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
[19:30] 80 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
[19:30] 81 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
[19:31] 82 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] 83 sn This is a parenthetical note by the author.
[19:31] 84 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] 85 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] 86 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] 87 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] 88 sn See the note on Crucify in 19:6.
[19:32] 89 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
[19:32] 90 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
[19:34] 91 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] 92 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] 93 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] 94 tn Grk “and that one.”
[19:35] 95 sn A parenthetical note by the author.
[19:36] 96 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] 97 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] 98 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] 99 sn This is a parenthetical note by the author.
[19:38] 100 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] 101 tn Grk “took away his body.”
[19:39] 102 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:39] 103 sn See John 3:1-21.
[19:39] 104 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
[19:39] 105 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
[19:39] 106 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] 107 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] 108 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] 109 tn Grk “cloth as is the custom of the Jews to prepare for burial.”
[19:41] 110 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:41] 111 sn See the note on Crucify in 19:6.
[19:41] 112 tn Or “an orchard.”
[19:41] 114 tn Grk “been placed.”
[19:42] 115 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] 116 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.
