John 19
Chapter of the New Testament From Wikipedia, the free encyclopedia
Chapter of the New Testament From Wikipedia, the free encyclopedia
John 19 is the nineteenth chapter of the Gospel of John in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.[1] This chapter records the events on the day of the crucifixion of Jesus, until his burial.[2]
| John 19 | |
|---|---|
.jpg) John 19:1-7 on the verso side of Papyrus 90, written AD 150-175. | |
| Book | Gospel of John |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 4 |
The original text was written in Koine Greek. This chapter is divided into 42 verses.
Some early manuscripts containing the text of this chapter are:
The events recorded in this chapter took place in Jerusalem.
Swedish-based commentator René Kieffer divides this chapter into two sections:
He further divides the first section into four parts: verses 1-3 (humiliation before Pilate), verses 4-7 (Pilate coming out of his headquarters with the mocked royal Jesus), verses 8-11 (Jesus' dialogue with Pilate) and verses 12-16a (the "decisive scene" determining Jesus' fate). Kieffer goes on to divide the second section into three parts: a narrative in verses 16b-30 leading to the death of Jesus, a theological commentary in verses 31-37, and a narrative concerning Jesus' burial in verses 38-42.[6]
Heinrich Meyer notes that Pilate "caused the scourging to be carried out", but this would have been done by his soldiers.[8] The action was "inflicted without sentence [or] legality".[8] According to Scottish Free Church minister William Nicoll, the scourging was meant as a compromise by Pilate, undertaken "in the ill-judged hope that this minor punishment might satisfy the Jews".[9] Pilate stated three times (in John 18:39, 19:4 and 19:6) that he found no fault in Jesus.[6]
Again, Meyer notes that this contumelious action of the soldiers was undertaken under Pilate's watch.[8]
In the New Century Version, "they came to him many times and said ...".[12] This additional wording reflects the insertion ἤρχοντο πρὸς αὐτὸν (ērchonto pros auton) in many early texts, but which was missing in the Textus Receptus. Karl Lachmann, Constantin von Tischendorf, Meyer and Westcott and Hort all adopt the additional wording.[8][13]
Cross references: Matthew 27:29, Matthew 27:30; Mark 15:18; John 18:22.
"Behold the Man": Ecce homo in Vulgate Latin; in the original Greek: Ἴδε ὁ ἄνθρωπος, (Ide ho anthrōpos). Meyer reflects that the words are "short [but] significant".[8]
Critical texts refer to "the law", κατὰ τὸν νόμον (kata ton nomon), but the Textus Receptus reads "according to our law".[19] Alfred Plummer, in the Cambridge Bible for Schools and Colleges, argues that "our" is not original.[20]
Leviticus 24:16 ("the law") states:
Pilate was bound by Roman precedent to pay respect to the law of subject nationalities.[20]
Textus Receptus/Majority Text:
Transliteration:
Textus Receptus/Majority Text:
Transliteration:
The Greek λαγχάνειν (lagchanein) is properly translated not as "to cast lots", but "to obtain by lot". In this action, John sees a fulfilment of Psalm 22:18, the Septuagint version of which is quoted here.[9]
"That hour" may indicate that "they did not wait at the cross to see the end and the disciple took her to his own home"; εἰς τὰ ἴδια, see John 1:11, John 16:32. Mary would live with John and his natural mother, Salome, who is also Mary's sister.[31]
Referring to: Psalm 69:21
Textus Receptus/Majority Text:
Transliteration:
Preparation Day was the day before the Passover.[36] Verse 42 refers to this day as "the Jews' Preparation Day". Plummer suggests that "the addition of 'the Jews' may point to the time when there was already a Christian ‘preparation-day'".[20]
This is the last of a series of texts, commencing from John 13:18: "that the Scripture may be fulfilled, 'He who eats bread with Me has lifted up his heel against Me',[38] in which the evangelist confirms that the events of the passion fulfill the Old Testament scriptures. The quoted passage is Zechariah 12:10b, "then they will look on Me whom they pierced", with the word "me" changed to "him". Lutheran commentator Johann Bengel argues that John quotes this passage "for the sake of its allusion to the piercing [not for that to the looking]".[39]
Bengel notes that Nicodemus, who had shown his faith in dialogue with Jesus in chapter 3, here "manifested [it] by an altogether distinguished work of love".[39]
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