Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

Mark 15:22-41
New English Translation

22 They brought Jesus[a] to a place called Golgotha[b] (which is translated, “Place of the Skull”).[c] 23 They offered him wine mixed with myrrh,[d] but he did not take it. 24 Then[e] they crucified[f] him and divided his clothes, throwing dice[g] for them, to decide what each would take. 25 It was nine o’clock in the morning[h] when they crucified him. 26 The inscription[i] of the charge against him read, “The king of the Jews.” 27 And they crucified two outlaws with him, one on his right and one on his left.[j] 29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days, 30 save yourself and come down from the cross!”[k] 31 In the same way even the chief priests—together with the experts in the law[l]—were mocking him among themselves:[m] “He saved others, but he cannot save himself! 32 Let the Christ,[n] the king of Israel, come down from the cross now, that we may see and believe!” Those who were crucified with him also spoke abusively to him.[o]

Jesus’ Death

33 Now[p] when it was noon,[q] darkness came over the whole land[r] until three in the afternoon.[s] 34 Around three o’clock[t] Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?”[u] 35 When some of the bystanders heard it they said, “Listen, he is calling for Elijah!”[v] 36 Then someone ran, filled a sponge with sour wine,[w] put it on a stick,[x] and gave it to him to drink, saying, “Leave him alone! Let’s see if Elijah will come to take him down!” 37 But Jesus cried out with a loud voice and breathed his last. 38 And the temple curtain[y] was torn in two, from top to bottom. 39 Now when the centurion,[z] who stood in front of him, saw how he died,[aa] he said, “Truly this man was God’s Son!” 40 There were also women, watching from a distance. Among them were Mary Magdalene, and Mary the mother of James the younger and of Joses,[ab] and Salome. 41 When he was in Galilee, they had followed him and given him support.[ac] Many other women who had come up with him to Jerusalem were there too.

Read full chapter

Footnotes

  1. Mark 15:22 tn Grk “him.”
  2. Mark 15:22 tn Grk “a place, Golgotha.” This is an Aramaic name; see John 19:17.
  3. Mark 15:22 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).
  4. Mark 15:23 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.
  5. Mark 15:24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  6. Mark 15:24 sn See the note on Crucify in 15:13.
  7. Mark 15:24 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.sn An allusion to Ps 22:18.
  8. Mark 15:25 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.
  9. Mark 15:26 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.
  10. Mark 15:27 tc Most later mss add 15:28 “And the scripture was fulfilled that says, ‘He was counted with the lawless ones.’” Verse 28 is included in L Θ 083 0250 ƒ1,13 33 M lat, but is lacking in significant Alexandrian and Western mss and some others (א A B C D Ψ). The addition of the verse with its quotation from Isa 53:12 probably represents a scribal assimilation from Luke 22:37. It was almost certainly not an original part of Mark’s Gospel. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  11. Mark 15:30 sn There is rich irony in the statement of those who were passing by, “Save yourself and come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31.
  12. Mark 15:31 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 1:22. Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
  13. Mark 15:31 tn Grk “Mocking him, the chief priests…said among themselves.”
  14. Mark 15:32 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
  15. Mark 15:32 sn Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
  16. Mark 15:33 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  17. Mark 15:33 tn Grk “When the sixth hour had come.”
  18. Mark 15:33 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
  19. Mark 15:33 tn Grk “until the ninth hour.”
  20. Mark 15:34 tn The repetition of the phrase “three o’clock” preserves the author’s rougher, less elegant style (cf. Matt 27:45-46; Luke 23:44). Although such stylistic matters are frequently handled differently in the translation, because the issue of synoptic literary dependence is involved here, it was considered important to reflect some of the stylistic differences among the synoptics in the translation, so that the English reader can be aware of them.
  21. Mark 15:34 sn A quotation from Ps 22:1.
  22. Mark 15:35 sn Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi, Eloi) sounds like the name Elijah.
  23. Mark 15:36 sn Sour wine refers to cheap wine that was called in Latin posca, 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.
  24. Mark 15:36 tn Grk “a reed.”
  25. Mark 15:38 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
  26. Mark 15:39 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
  27. Mark 15:39 tn Grk “the way he breathed his last”; or “the way he expired”; or “that he thus breathed no more.”
  28. Mark 15:40 sn In Matt 27:56 the name Joses is written as Joseph.
  29. Mark 15:41 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
Next
Mark 14
Mark 16
Next
Previous Next

Matthew 27:33-56
New English Translation

33 They[a] came to a place called Golgotha[b] (which means “Place of the Skull”)[c] 34 and offered Jesus[d] wine mixed with gall to drink.[e] But after tasting it, he would not drink it. 35 When[f] they had crucified[g] him, they divided his clothes by throwing dice.[h] 36 Then they sat down and kept guard over him there. 37 Above[i] his head they put the charge against him,[j] which read:[k] “This is Jesus, the king of the Jews.” 38 Then two outlaws were crucified with him, one on his right and one on his left. 39 Those[l] who passed by defamed him, shaking their heads 40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself![m] If you are God’s Son, come down[n] from the cross!” 41 In[o] the same way even the chief priests—together with the experts in the law[p] and elders[q]—were mocking him:[r] 42 “He saved others, but he cannot save himself! He is the king of Israel! If he comes down[s] now from the cross, we will believe in him! 43 He trusts in God—let God, if he wants to, deliver him now[t] because he said, ‘I am God’s Son’!” 44 The[u] robbers who were crucified with him also spoke abusively to him.[v]

Jesus’ Death

45 Now from noon until three,[w] darkness came over all the land.[x] 46 At[y] about three o’clock Jesus shouted with a loud voice,[z] “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?”[aa] 47 When[ab] some of the bystanders heard it, they said, “This man is calling for Elijah.” 48 Immediately[ac] one of them ran and got a sponge, filled it with sour wine,[ad] put it on a stick,[ae] and gave it to him to drink. 49 But the rest said, “Leave him alone! Let’s see if Elijah will come to save him.”[af] 50 Then Jesus cried out again with a loud voice and gave up his spirit. 51 Just then[ag] the temple curtain[ah] was torn in two, from top to bottom. The[ai] earth shook and the rocks were split apart. 52 And tombs were opened, and the bodies of many saints who had died[aj] were raised. 53 (They[ak] came out of the tombs after his resurrection and went into the holy city and appeared to many people.) 54 Now when the centurion[al] and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!” 55 Many[am] women who had followed Jesus from Galilee and given him support[an] were also there, watching from a distance. 56 Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of the sons of Zebedee.

Read full chapter

Footnotes

  1. Matthew 27:33 tn Here καί (kai) has not been translated.
  2. Matthew 27:33 tn This is an Aramaic name; see John 19:17.
  3. Matthew 27:33 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).
  4. Matthew 27:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  5. Matthew 27:34 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.
  6. Matthew 27:35 tn Here δέ (de) has not been translated.
  7. Matthew 27:35 sn See the note on crucified in 20:19.
  8. Matthew 27:35 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.sn An allusion to Ps 22:18.
  9. Matthew 27:37 tn Here καί (kai) has not been translated.
  10. Matthew 27:37 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.
  11. Matthew 27:37 tn Grk “was written.”
  12. Matthew 27:39 tn Here δέ (de) has not been translated.
  13. Matthew 27:40 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
  14. Matthew 27:40 tc ‡ Many significant witnesses (א* A D it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabēthi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Γ Δ Θ 0250 ƒ1,13 33 565 579 700 1241 1424 M lat) it is equally possible that the shorter reading is the wording of the initial text (and is so considered for this translation). NA28 puts the καί in brackets, indicating doubts as to its authenticity.
  15. Matthew 27:41 tn Here καί (kai) has not been translated.
  16. Matthew 27:41 tn Or “with the scribes.” See the note on the phrase “experts in the law” in 2:4.
  17. Matthew 27:41 tn Only “chief priests” is in the nominative case; this sentence structure attempts to capture this emphasis.
  18. Matthew 27:41 tn Grk “Mocking him, the chief priests…said.”
  19. Matthew 27:42 tn Here the aorist imperative καταβάτω (katabatō) has been translated as a conditional imperative. This fits the pattern of other conditional imperatives (imperative + καί + future indicative) outlined by ExSyn 489.
  20. Matthew 27:43 sn An allusion to Ps 22:8.
  21. Matthew 27:44 tn Here δέ (de) has not been translated.
  22. Matthew 27:44 sn Matthew’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43).
  23. Matthew 27:45 tn Grk “from the sixth hour to the ninth hour.”
  24. Matthew 27:45 sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15.
  25. Matthew 27:46 tn Here δέ (de) has not been translated.
  26. Matthew 27:46 tn Grk “with a loud voice, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
  27. Matthew 27:46 sn A quotation from Ps 22:1.
  28. Matthew 27:47 tn Here δέ (de) has not been translated.
  29. Matthew 27:48 tn Here καί (kai) has not been translated.
  30. Matthew 27:48 sn Sour wine refers to cheap wine that was called in Latin posca, 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.
  31. Matthew 27:48 tn Grk “a reed.”
  32. Matthew 27:49 tc Early and significant witnesses, including the chief Alexandrian mss (א B C L Γ 1010 and some versional witnesses) add a sentence at the end of this verse: “And another [soldier] took a spear and pierced him in the side, and water and blood flowed out.” This comment finds such a strong parallel in John 19:34 that it was undoubtedly lifted from the Fourth Gospel by some early, well-meaning scribe and inserted into Matt 27:49. The alternative—that this sentence was part of Matthew’s Ausgangstext—has serious difficulties, as Metzger notes: “It might be thought that the words were omitted because they represent the piercing as preceding Jesus’ death, whereas John makes it follow; but that difference would have only been a reason for moving the passage to a later position (perhaps at the close of ver. 50 or 54 or 56), or else there would have been some tampering with the passage in John, which is not the case. It is probable that the Johannine passage was written by some reader in the margin of Matthew from memory (there are several minor differences, such as the sequence of ‘water and blood’), and a later copyist awkwardly introduced it into the text” (TCGNT, 59). Consequently, even though the support for the shorter reading (A D W Θ ƒ1,13 33 565 579 700 1241 1424 M lat sy sa bo) is not as impressive, internal considerations on its behalf are compelling.
  33. Matthew 27:51 tn Grk “And behold.”
  34. Matthew 27:51 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up.
  35. Matthew 27:51 tn Here καί (kai) has not been translated.
  36. Matthew 27:52 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
  37. Matthew 27:53 tn Here καί (kai) has not been translated.
  38. Matthew 27:54 sn See the note on the word centurion in Matt 8:5.
  39. Matthew 27:55 tn Here δέ (de) has not been translated.
  40. Matthew 27:55 tn Grk “and ministered to him.”sn Cf. Luke 8:3.
Next
Matthew 26
Matthew 28
Next
Previous Next

Luke 23:33-49
New English Translation

33 So[a] when they came to the place that is called “The Skull,”[b] they crucified[c] him there, along with the criminals, one on his right and one on his left. 34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”][d] Then[e] they threw dice[f] to divide his clothes.[g] 35 The people also stood there watching, but the leaders ridiculed[h] him, saying, “He saved others. Let him save[i] himself if[j] he is the Christ[k] of God, his chosen one!” 36 The soldiers also mocked him, coming up and offering him sour wine,[l] 37 and saying, “If[m] you are the king of the Jews, save yourself!” 38 There was also an inscription[n] over him, “This is the king of the Jews.”

39 One of the criminals who was hanging there railed at him, saying, “Aren’t[o] you the Christ?[p] Save yourself and us!” 40 But the other rebuked him, saying,[q] “Don’t[r] you fear God, since you are under the same sentence of condemnation?[s] 41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing[t] wrong.” 42 Then[u] he said, “Jesus, remember me[v] when you come in[w] your kingdom.” 43 And Jesus[x] said to him, “I tell you the truth,[y] today[z] you will be with me in paradise.”[aa]

44 It was now[ab] about noon,[ac] and darkness came over the whole land until three in the afternoon,[ad] 45 because the sun’s light failed.[ae] The temple curtain[af] was torn in two. 46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!”[ag] And after he said this he breathed his last.

47 Now when the centurion[ah] saw what had happened, he praised God and said, “Certainly this man was innocent!”[ai] 48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.[aj] 49 And all those who knew Jesus[ak] stood at a distance, and the women who had followed him from Galilee saw[al] these things.

Read full chapter

Footnotes

  1. Luke 23:33 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
  2. Luke 23:33 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).
  3. Luke 23:33 sn See the note on crucify in 23:21.
  4. Luke 23:34 tc Many significant mss (P75 א1 B D* W Θ 070 579 1241 sys sa) lack v. 34a. It is included in א*,2 (A) C D2 L Ψ 0250 ƒ1,(13) 33 M lat syc,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.
  5. Luke 23:34 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  6. Luke 23:34 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.
  7. Luke 23:34 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
  8. Luke 23:35 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).
  9. Luke 23:35 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
  10. Luke 23:35 tn This is a first class condition in the Greek text.
  11. Luke 23:35 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  12. Luke 23:36 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.
  13. Luke 23:37 tn This is also a first class condition in the Greek text.
  14. Luke 23:38 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. Luke 23:39 tc Most mss (A C3 W Θ Ψ ƒ1,13 33 M lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouchi su ei, “Are you not”) is found in overall better and earlier witnesses (P75 א B C* L 070 1241 it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading. sn The question in Greek expects a positive reply and is also phrased with irony.
  16. Luke 23:39 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  17. Luke 23:40 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
  18. Luke 23:40 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke—“You should fear God and not speak!”
  19. Luke 23:40 tn The words “of condemnation” are not in the Greek text, but are implied.
  20. Luke 23:41 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
  21. Luke 23:42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  22. Luke 23:42 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
  23. Luke 23:42 tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom”—with εἰς τὴν βασιλείαν (eis tēn basileian), read by P75 B L—is a reference to his entering into God’s presence at the right hand. “In your kingdom”—with ἐν τῇ βασιλείᾳ (en tē basileia), read by א A C*,2 W Θ Ψ 070 ƒ1,13 33 M lat sy—looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.
  24. Luke 23:43 tn Grk “he.”
  25. Luke 23:43 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  26. Luke 23:43 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
  27. Luke 23:43 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
  28. Luke 23:44 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  29. Luke 23:44 tn Grk “the sixth hour.”
  30. Luke 23:44 tn Grk “until the ninth hour.”
  31. Luke 23:45 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou hēliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them P75 א B C*vid L 070 579 2542) as well as several ancient versions. The majority of mss (A C3 [D] W Θ Ψ ƒ1,13 M lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisthe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
  32. Luke 23:45 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
  33. Luke 23:46 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
  34. Luke 23:47 sn See the note on the word centurion in 7:2.
  35. Luke 23:47 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other. sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
  36. Luke 23:48 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
  37. Luke 23:49 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  38. Luke 23:49 tn Technically the participle ὁρῶσαι (horōsai) modifies only γυναῖκες (gunaikes) since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
Next
Luke 22
Luke 24
Next
Previous Next

John 19:17-37
New English Translation

17 and carrying his own cross[a] he went out to the place called “The Place of the Skull”[b] (called in Aramaic[c] Golgotha).[d] 18 There they[e] crucified[f] him along with two others,[g] one on each side, with Jesus in the middle. 19 Pilate also had a notice[h] written and fastened to the cross,[i] which read:[j] “Jesus the Nazarene, the king of the Jews.” 20 Thus many of the Jewish residents of Jerusalem[k] read this notice,[l] because the place where Jesus was crucified was near the city, and the notice was written in Aramaic,[m] Latin, and Greek. 21 Then the chief priests of the Jews[n] said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 22 Pilate answered, “What I have written, I have written.”

23 Now when the soldiers crucified[o] Jesus, they took his clothes and made four shares, one for each soldier,[p] and the tunic[q] remained. (Now the tunic[r] was seamless, woven from top to bottom as a single piece.)[s] 24 So the soldiers said to one another, “Let’s not tear it, but throw dice[t] to see who will get it.”[u] This took place[v] to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”[w] So the soldiers did these things.

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

Jesus’ Death

28 After this Jesus, realizing that by this time[aa] everything was completed,[ab] said (in order to fulfill the scripture),[ac] “I am thirsty!”[ad] 29 A jar full of sour wine[ae] was there, so they put a sponge soaked in sour wine on a branch of hyssop[af] and lifted it[ag] to his mouth. 30 When[ah] he had received the sour wine, Jesus said, “It is completed!”[ai] Then he bowed his head and gave up his spirit.[aj]

31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath[ak] (for that Sabbath was an especially important one),[al] the Jewish leaders[am] asked Pilate to have the victims’ legs[an] broken[ao] and the bodies taken down.[ap] 32 So the soldiers came and broke the legs of the two men who had been crucified[aq] with Jesus,[ar] first the one and then the other.[as] 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced[at] his side with a spear, and blood and water[au] flowed out immediately. 35 And the person who saw it[av] has testified (and his testimony is true, and he[aw] knows that he is telling the truth),[ax] so that you also may believe. 36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.”[ay] 37 And again another scripture says, “They will look on the one whom they have pierced.”[az]

Read full chapter

Footnotes

  1. John 19:17 tn Or “carrying the cross by himself.”sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. 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. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
  2. John 19:17 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).
  3. John 19:17 tn Grk “in Hebrew.”
  4. John 19:17 sn This is a parenthetical note by the author.
  5. John 19:18 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.
  6. John 19:18 sn See the note on Crucify in 19:6.
  7. John 19:18 tn Grk “and with him two others.”
  8. John 19:19 tn Or “an inscription.”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.
  9. John 19:19 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.sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
  10. John 19:19 tn Grk “Now it was written.”
  11. John 19:20 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.
  12. John 19:20 tn Or “this inscription.”
  13. John 19:20 tn Grk “in Hebrew.”
  14. John 19:21 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (hoi archiereis tōn Ioudaiōn) 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 (ho basileus tōn Ioudaiōn). 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.”
  15. John 19:23 sn See the note on Crucify in 19:6.
  16. John 19:23 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.
  17. John 19:23 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) 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.
  18. John 19:23 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. John 19:23 sn This is a parenthetical note by the author.
  20. John 19:24 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.
  21. John 19:24 tn Grk “to see whose it will be.”
  22. John 19:24 tn The words “This took place” are not in the Greek text but are implied.
  23. John 19:24 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.sn A quotation from Ps 22:18.
  24. John 19:25 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.
  25. John 19:26 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.
  26. John 19:27 tn Grk “from that very hour.”
  27. John 19:28 tn Or “that already.”
  28. John 19:28 tn Or “finished,” “accomplished”; Grk “fulfilled.”
  29. John 19:28 sn A reference to Ps 69:21 or Ps 22:15.
  30. John 19:28 sn In order to fulfill (τελειωθῇ [teleiōthē], 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).
  31. John 19:29 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.
  32. John 19:29 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, kalamos, “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).
  33. John 19:29 tn Or “and brought it.”
  34. John 19:30 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
  35. John 19:30 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
  36. John 19:30 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
  37. John 19:31 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.
  38. John 19:31 sn This is a parenthetical note by the author.
  39. John 19:31 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.
  40. John 19:31 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.
  41. John 19:31 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.
  42. John 19:31 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.
  43. John 19:32 sn See the note on Crucify in 19:6.
  44. John 19:32 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
  45. John 19:32 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
  46. John 19:34 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, nussō) 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.
  47. John 19:34 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.
  48. John 19:35 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.
  49. John 19:35 tn Grk “and that one.”
  50. John 19:35 sn A parenthetical note by the author.
  51. John 19:36 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.
  52. John 19:37 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.
Next
John 18
John 20
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.