John 19

In this book the flogging stands in the middle of the trial, not at its end.

Purple (πορφυροῦς, porphyrous) is Mark's word too; Matthew has scarlet.

Hail renders χαῖρε (chaire), the everyday greeting whose plain sense is “rejoice”. English cannot keep the rejoicing in it — recorded as a loss.

I find no charge is said three times — here, at verse 6, and at 18:38.

Behold the man — the text does not name who says it; the nearest named speaker is Pilate.

Crucify, crucify — the Greek has no object either time.

The charge changes here — from king to Son of God.

More afraid — the text has not said before this that he was afraid at all.

Where are you from? is the question of 7:27, 8:14 and 9:29, now put by Rome.

Authority (ἐξουσία, exousia) is the word of 1:12 and 10:18.

From above renders ἄνωθεν (anōthen), the word of 3:3 that holds both “from above” and “again”.

Friend of Caesar was a standing title; the sentence turns on it.

Sat on the judgement seat can also be read “seated him on it” — Greek does not settle which. Gabbatha is kept as sound and the sense given beside it.

The sixth hour is about noon; Mark 15:25 puts the crucifying at the third hour. The two are left as they stand.

Away renders αἶρε (aire), the same verb as “takes away the sin of the world” at 1:29.

Handed him over to them — the Greek leaves who does the crucifying open until verse 23 names soldiers.

Only this book says he carried the cross himself; the other three have Simon of Cyrene. Golgotha is kept as sound and translated in the same line.

Two others — this book does not call them robbers.

Title renders τίτλος (titlos), a Latin word kept as sound — the text has borrowed it, and this edition does not translate it away.

Hebrew, Latin, Greek — the only place in this book where three languages are named at once.

They ask for reported speech instead of a statement.

I have written stands in the perfect both times — written, and standing written.

Seamless and woven from above — the phrase “from above” is the word of verse 11 and 3:3.

The quotation is given in full and the two halves are matched to the garments and the tunic.

Whether three women stand here or four turns on where the commas fall — the Greek does not settle it.

Woman is the same address as at 2:4 — it is not cold in Greek.

His own renders the neuter phrase of 1:11 and 16:32; “home” is added in English to make it read.

Finished stands twice, but the Greek has two different verbs (τελέω, teleō and τελειόω, teleioō). English cannot tell them apart here — recorded as a loss.

Hyssop is a small plant, not a pole; readings of the word differ.

It is finished is one word in Greek, in the perfect (τετέλεσται, tetelestai). Handed over is the verb used all through this book of Judas — παραδίδωμι (paradidōmi).

A great day — the Sabbath falls inside the feast.

The soldiers work along the row and reach Jesus last.

Already dead — the writer gives the reason the legs were left.

Spear (λόγχη, lonchē) stands once in the four Gospels.

He knows — the text does not say whether this is the witness speaking of himself or someone else speaking of him.

Not a bone of him will be broken — the place of the quotation is not given.

Look on renders ὁράω (horaō) with a preposition — to look toward.

Take away is αἴρω (airō), the verb of verse 15 and 1:29 — here it is a body that is taken away.

By night points back to 3:2. A hundred pounds is a weight (λίτρα, litra), the measure of 12:3.

Linen cloths (ὀθόνια, othonia) is plural here, where the other three books have one sheet (σινδών, sindōn). This edition keeps them apart.

Garden again — the word of 18:1, and 20:15 will make a gardener from it.

Since the tomb was near — the reason given is the hour, not the honour.