13When Pilate heard these words, he brought Jesus outside and sata on the judge’s bench at a place called The Stone Pavement, or in Hebrewb Gabbatha. 14Now it was the day of Preparation for the Passover; and it was about noon. He said to the Jews, “Here is your King!” 15They cried out, “Away with him! Away with him! Crucify him!” Pilate asked them, “Shall I crucify your King?” The chief priests answered, “We have no king but the emperor.” 16Then he handed him over to them to be crucified.
The Crucifixion of Jesus
So they took Jesus; 17and carrying the cross by himself, he went out to what is called The Place of the Skull, which in Hebrewc is called Golgotha. 18There they crucified him, and with him two others, one on either side, with Jesus between them. 19Pilate also had an inscription written and put on the cross. It read, “Jesus of Nazareth,d the King of the Jews.” 20Many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew,e in Latin, and in Greek. 21Then the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but, ‘This man said, I am King of the Jews.’” 22Pilate answered, “What I have written I have written.” 23When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. 24So they said to one another, “Let us not tear it, but cast lots for it to see who will get it.” This was to fulfill what the scripture says,
“They divided my clothes among themselves,
and for my clothing they cast lots.”
25And that is what the soldiers did.
Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, “Woman, here is your son.” 27Then he said to the disciple, “Here is your mother.” And from that hour the disciple took her into his own home.
28After this, when Jesus knew that all was now finished, he said (in order to fulfill the scripture), “I am thirsty.” 29A jar full of sour wine was standing there. So they put a sponge full of the wine on a branch of hyssop and held it to his mouth. 30When Jesus had received the wine, he said, “It is finished.” Then he bowed his head and gave up his spirit.
Jesus’ Side Is Pierced
31Since it was the day of Preparation, the Jews did not want the bodies left on the cross during the sabbath, especially because that sabbath was a day of great solemnity. So they asked Pilate to have the legs of the crucified men broken and the bodies removed. 32Then the soldiers came and broke the legs of the first and of the other who had been crucified with him. 33But when they came to Jesus and saw that he was already dead, they did not break his legs. 34Instead, one of the soldiers pierced his side with a spear, and at once blood and water came out. 35(He who saw this has testified so that you also may believe. His testimony is true, and he knowsf that he tells the truth.) 36These things occurred so that the scripture might be fulfilled, “None of his bones shall be broken.” 37And again another passage of scripture says, “They will look on the one whom they have pierced.”
The Burial of Jesus
38After these things, Joseph of Arimathea, who was a disciple of Jesus, though a secret one because of his fear of the Jews, asked Pilate to let him take away the body of Jesus. Pilate gave him permission; so he came and removed his body. 39Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, weighing about a hundred pounds. 40They took the body of Jesus and wrapped it with the spices in linen cloths, according to the burial custom of the Jews. 41Now there was a garden in the place where he was crucified, and in the garden there was a new tomb in which no one had ever been laid. 42And so, because it was the Jewish day of Preparation, and the tomb was nearby, they laid Jesus there.
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a Or seated him
b That is, Aramaic
c That is, Aramaic
d Gk the Nazorean
e That is, Aramaic
f Or there is one who knows
19.1–3 Scene Four: Pilate’s soldiers flog and mock Jesus (see note on 8.28–19.16a).
19.1 In Roman practice a prisoner was flogged only after he had been condemned to death (see Mt 27.26–31; Mk 15.15–20). Flogging whips often had bits of metal attached to them, producing severe wounds that sometimes proved fatal. Thus Jesus already has received a condemned person’s beating (19.14–15) when he is presented by Pilate as King of the Jews, wearing the purple robe that was a symbol of royalty (see vv. 2, 5; see also Lk 23.11). Therefore, Pilate’s declarations that Jesus is innocent may contain irony or sarcasm (see 18.38; 19.4, 6). See also note on 18.29.
19.4–7 Scene Five: Pilate presents Jesus to the Jewish authorities (cf. Mk 15.12–14; see note on 18.28–19.16a).
19.6 Take him…and crucify him. See note on 18.31.
19.7 See 10.33–38.
19.8–11 Scene Six: Pilate’s second interview with Jesus (see note on 18.28–19.16a).
19.8 More afraid than ever. Pilate has not yet shown any fear; the Greek might also be translated “he became fearful instead.”
19.9 Where are you from? See also 7.27–29; 8.14; 9.29. Jesus gave him no answer. See also Mk 15.3–5; Lk 23.8–9.
19.11 From above, i.e., from God; see also 3.3, 31; 8.23.
19.12–16a Scene Seven: Jesus is condemned to be crucified (see note on 18.28–19.16a).
19.12 Friend of the emperor, an official title that Pilate possibly had or desired.
19.13 The Aramaic name Gabbatha is not a translation of Stone Pavement; its precise meaning is uncertain.
19.14 On the day of Preparation for the Passover at noon the Passover lambs began to be slaughtered in the temple (since the large number of Passover pilgrims prevented Ex 12.6 from being followed literally). See notes on 1.29; 19.36. Here is your King. Like other characters in John, Pilate speaks more truly than he realizes (see notes on 7.33–36; 11.51). See also notes on 18.29; 19.1.
19.15 No king but the emperor. One of the hymns of Passover declares to God, “We have no king but you” a similar motto was used by Jewish anti-Roman revolutionaries.
19.16a Them, i.e., the Roman soldiers.
19.16b–30 The crucifixion (cf. Mt 27.32–56; Mk 15.21–41; Lk 23.26–49). Many of John’s details are not found in the other Gospels. John shows a special interest here in the fulfillment of scripture (vv. 24, 28, 36–37).
19.17 Carrying the cross by himself. Cf. Mk 15.21. Only the crossbar was actually carried, the upright stake being already in place. Golgotha, Aramaic for “skull,” so called, perhaps, because of the shape of the hill.
19.19 Roman authorities commonly displayed an inscription stating the charges against crucified criminals (though not usually on the cross itself). John’s wording, Jesus of Nazareth, the King of the Jews, differs slightly from that in the other Gospels. The Latin version of it (Iesus Nazarenus Rex Iudaeorum) is the source of the acronym INRI commonly seen in paintings of the crucifixion.
19.20 Greek was widely used, alongside Hebrew (or Aramaic), spoken by Jews, and Latin, spoken by Romans.
19.22 On Pilate’s declarations, see notes on 18.29; 19.14.
19.23 Clothes, i.e., the outer garment, a single long piece wrapped around one’s body, which could be torn into pieces that could be used for something else. The tunic was an ankle-length, T-shaped garment, woven as a single piece and hemmed up the sides, which would be useless if torn.
19.24 Scripture, i.e., Ps 22.18.
19.25 Though the grammar is not precise, Mary the wife of Clopas is probably different from Jesus’ mother’s sister.
19.26–27 Jesus’ mother is also mentioned in 2.1–5, 12; 6.42 (John never gives her name). The disciple whom he loved. See note on 13.23. Many suggestions have been made for a symbolic meaning for this incident (e.g., the church takes in the
heritage of Israel; the church, or Mary herself, is mother to the Christian; there should be loving care within the church). None of them, however, can be confirmed with certainty. Whatever the symbolism, the scene accords a special status to the beloved disciple, who is now an adopted member of Jesus’ family.
19.28 When Jesus knew. See 13.1–3; 18.4. To fulfill the scripture. See also 13.18; 17.12. The scripture referred to here is Ps 69.21.
19.29 Sour wine, i.e., wine vinegar, perhaps diluted in a drink popular among soldiers. Hyssop, a shrub whose branches are too short and flexible for the purpose named (see 1 Kings 4.33). Its use in purification rites (Lev 14.4–6, 49–52; Num 19.6, 18; Ps 51.7) and especially its connection with Passover (see Ex 12.22) may suggest a symbolic meaning.
19.30 Finished, i.e., “completed” see 4.34; 5.36; 17.4.
19.31–37 Events after the death of Jesus.
19.31–33 The day of Preparation, i.e., for the sabbath. In contrast to the other Gospels, in John this sabbath was also Passover day (see notes on 19.14; 13.1–17.26). Lest the crucified men die on that sabbath, which would begin at sundown, and also because Deut 21.22–23 forbids hanged bodies to remain overnight, the Jews desired to hasten the men’s death. Death by crucifixion could take several days. Breaking the legs prevented victims from pushing up to get their breath and led to swift suffocation. There was no need to break Jesus’ legs, since he was already dead.
19.34 Why the soldier would pierce Jesus’ side is not clear. Various suggestions have been made regarding the biological significance of the blood and water, but John’s interest is theological, not medical. The flow of blood and water may be meant to demonstrate Jesus’ true physical humanity (cf. 1 Jn 5.6) or, less probably, to symbolize the Lord’s Supper and baptism. Whatever the symbolism, the “water” that Jesus refers to (cf. 3.5; 4.14; 7.37–38) is now intimately bound up with the blood of the cross.
19.35 See also 21.24. The witness referred to here may be the “beloved disciple” (see v. 26; note on 13.23).
19.36 Scripture, possibly a combination of Ps 34.20 with Ex 12.46; Num 9.12. By referring to the last two, John presents Jesus as symbolizing the Passover lamb (see notes on 1.29;19.14).
19.37 The quotation is from Zech 12.10.
19.38–42 The burial of Jesus. Cf. Mt 27.57–61; Mk 15.42–47; Lk 23.50–56.
19.38 Arimathea, a town about twenty miles northwest of Jerusalem. A secret one…Jews. See 9.22; 12.42–43; 20.19; note on 7.13; Introduction.
19.39 Only John associates Nicodemus with Joseph (see notes on 3.1–21; 7.48–52). The myrrh and aloes (the latter is an aromatic wood) would have been in powdered form and were meant to reduce the odor of decay. The hundred (Roman) pounds (about 75 English pounds or 34 kilograms) of burial spices is much more than was necessary. It may represent either great honor or inadequate faith in Jesus’ resurrection.
19.41 The passion narrative ends, as it began, in a garden (18.1), which may also evoke the garden that began the story of human sin (Gen 2.8).
19.42 Day of Preparation. See note on 19.31–33.
John 20
The Resurrection of Jesus
1Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3Then Peter and the other disciple set out and went toward the tomb. 4The two were running together, but the other disciple outran Peter and reached the tomb first. 5He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9for as yet they did not understand the scripture, that he must rise from the dead. 10Then the disciples returned to their homes.
Jesus Appears to Mary Magdalene
11But Mary stood weeping outside the tomb. As she wept, she bent over to looka into the tomb; 12and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16Jesus said to her, “Mary!” She turned and said to him in Hebrew,b “Rabbouni!” (which means Teacher). 17Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18Mary Magdalene went and announced to the disciples, “I have seen the Lord” and she told them that he had said these things to her.
Jesus Appears to the Disciples
19When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
Jesus and Thomas
24But Thomas (who was called the Twinc), one of the twelve, was not with them when Jesus came. 25So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.”
26A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28Thomas answered him, “My Lord and my God!” 29Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
The Purpose of This Book
30Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31But these are written so that you may come to believed that Jesus is the Messiah,e the Son of God, and that through believing you may have life in his name.
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a Gk lacks to look
b That is, Aramaic
c Gk Didymus
d Other ancient authorities read may continue to believe
e Or the Christ
20.1–31 The resurrection. Comparison with Mt 28; Mk 16; Lk 24 suggests that John has combined several sources, some of which may be related to sources used by the other Gospel writers. Mary Magdalene becomes a central figure. Her concern about where Jesus has been laid (vv. 2, 13, 15) connects different parts of the story; no one gives her any help but Jesus.
20.1–2 Mary discovers the empty tomb (cf. Mk 16.1–4).
20.1 Mary Magdalene (see also 19.25) is described only in Lk 8.2 (there is no reason to identify her with the woman in Lk 7.36–50). “Magdalene” probably means she came from the town of Magdala on the western shore of the Sea of Galilee. The stone was not mentioned in 19.38–42; see note on 11.38.
20.2 On the disciple…Jesus loved, see note on 13.23.
20.3–10 Two disciples come to the tomb (cf. Lk 24.12).
20.5 Linen
wrappings. See 19.40.
20.7 The cloth…on Jesus’ head. Cf. 11.44.
20.9 Cf. 2.22; 12.16; Lk 24.25–27, 45–46.
20.11–13 Mary sees two angels in the tomb (cf. Mt 28.2–8; Mk 16.5–8; Lk 24.4–11).
20.14–18 Mary meets the risen Jesus (cf. Mt 28.9–10).
20.15 Whom are you looking for? See also 1.38; 18.4, 7.
20.16 Jesus’ calling her by name, Mary, evokes the image of the good shepherd. Cf. 10.3, 14. Rabbouni, a variation on rabbi, which John uses elsewhere (e.g., 1.38).
20.17 My Father and your Father. See 1.12. My God and your God. Cf. the statements about Jesus’ oneness with God in 1.1; 10.30, 38; 14.9–10; 20.28.
20.19–23 Jesus appears to the disciples (cf. Lk 24.36–49).
20.19 The disciples fear…the Jews like people of inadequate faith (see note on 7.13) despite having heard Mary’s message of the resurrection (v. 18). Peace be with you. See also 14.27.
20.20 Hands. The Greek word can also include the forearm, where the nails were often driven in crucifixions.
20.21 As the Father…send you. Cf. 3.17; 6.57; 13.20;17.18.
20.22 He breathed on them. See also Gen 2.7. Receive the Holy Spirit. See 14.15–17, 25–26; 15.26; 16.7–15.
20.23 Cf. Mt 16.19; 18.18. Here John indicates that the church’s power to forgive and retain sins is part of its being “sent” as Jesus was and is related to its reception of the Spirit; cf. 1.29; 8.21, 24; 9.41; 15.22–24; 16.8–9.
20.24–29 The story of Jesus’ appearance to Thomas has no parallels in the other Gospels.
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