1
Τότε οὖν ἔλαβεν ὁ Πιλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν.
So then Pilate took Jesus and had him flogged.
2
καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν,
And the soldiers, weaving a crown out of thorns, put it on his head, and threw a purple garment around him,
3
καὶ ⸂ἤρχοντο πρὸς αὐτὸν καὶ⸃ ἔλεγον· Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα.
and they kept coming to him and saying, “Hail, King of the Jews!” and giving him blows.
4
⸂καὶ ἐξῆλθεν⸃ πάλιν ἔξω ὁ Πιλᾶτος καὶ λέγει αὐτοῖς· Ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι ⸂οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ⸃.
And Pilate went outside again and says to them, “See, I am bringing him out to you, so that you may know that I find no charge in him.”
5
ἐξῆλθεν οὖν ὁ Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς· ⸀Ἰδοὺ ὁ ἄνθρωπος.
So Jesus came outside, wearing the thorn crown and the purple garment. And he says to them, “Behold the man.”
6
ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται ἐκραύγασαν λέγοντες· Σταύρωσον ⸀σταύρωσον. λέγει αὐτοῖς ὁ Πιλᾶτος· Λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε, ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν.
So when the chief priests and the officers saw him they cried out, saying, “Crucify, crucify!” Pilate says to them, “Take him yourselves and crucify him, for I find no charge in him.”
7
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· Ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν ⸀νόμον ὀφείλει ἀποθανεῖν, ὅτι ⸂υἱὸν θεοῦ ἑαυτὸν⸃ ἐποίησεν.
The Jews answered him, “We have a law, and according to the law he ought to die, because he made himself Son of God.”
8
Ὅτε οὖν ἤκουσεν ὁ Πιλᾶτος τοῦτον τὸν λόγον, μᾶλλον ἐφοβήθη,
So when Pilate heard this word, he was more afraid,
9
καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν καὶ λέγει τῷ Ἰησοῦ· Πόθεν εἶ σύ; ὁ δὲ Ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ.
and he entered the praetorium again and says to Jesus, “Where are you from?” But Jesus gave him no answer.
10
λέγει οὖν αὐτῷ ὁ Πιλᾶτος· Ἐμοὶ οὐ λαλεῖς; οὐκ οἶδας ὅτι ἐξουσίαν ἔχω ⸂ἀπολῦσαί σε καὶ ἐξουσίαν ἔχω σταυρῶσαί⸃ σε;
So Pilate says to him, “Do you not speak to me? Do you not know that I have authority to release you and authority to crucify you?”
11
ἀπεκρίθη ⸀αὐτῷ Ἰησοῦς· Οὐκ εἶχες ἐξουσίαν ⸂κατ’ ἐμοῦ οὐδεμίαν⸃ εἰ μὴ ἦν ⸂δεδομένον σοι⸃ ἄνωθεν· διὰ τοῦτο ὁ ⸀παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει.
Jesus answered him, “You would have no authority over me at all unless it had been given you from above. For this reason the one who handed me over to you has the greater sin.”
12
ἐκ τούτου ⸂ὁ Πιλᾶτος ἐζήτει⸃ ἀπολῦσαι αὐτόν· οἱ δὲ Ἰουδαῖοι ⸀ἐκραύγασαν λέγοντες· Ἐὰν τοῦτον ἀπολύσῃς, οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι.
From this Pilate was seeking to release him; but the Jews cried out, saying, “If you release this man, you are no friend of Caesar. Everyone who makes himself a king speaks against Caesar.”
13
Ὁ οὖν Πιλᾶτος ἀκούσας ⸂τῶν λόγων τούτων⸃ ἤγαγεν ἔξω τὸν Ἰησοῦν, καὶ ἐκάθισεν ⸀ἐπὶ βήματος εἰς τόπον λεγόμενον Λιθόστρωτον, Ἑβραϊστὶ δὲ Γαββαθα.
So Pilate, hearing these words, brought Jesus out and sat on the judgement seat at a place called the Stone Pavement, in Hebrew Gabbatha.
14
ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ⸂ἦν ὡς⸃ ἕκτη. καὶ λέγει τοῖς Ἰουδαίοις· Ἴδε ὁ βασιλεὺς ὑμῶν.
Now it was the Preparation of the Passover; it was about the sixth hour. And he says to the Jews, “Behold your king.”
Why this rendering
John.19.14 Observation
Syntactic observation
ὥρα ἦν ὡς ἕκτη — **letter for letter the phrase of 4:6.** It was the sixth hour when Jesus sat worn out at the well, and it is the sixth hour when Pilate says, Behold your king. The phrase occurs only in these two places in John. παρασκευή, the day of Preparation, stands three times in this chapter (vv.14, 31, 42), fixing the time — the Preparation of the Passover. The timetable of 18:28, where they had not yet eaten the Passover, continues here. SBLGNT marks a variant in this verse (⸂ἦν ὡς⸃).
Rendering options · 2
Adopted it was the Preparation of the Passover; it was about the sixth hour
Basis Uses the rendering of 4:6, splitting off the clock reading as settled in GLOSSARY.
it was about noon on the day before Passover
Basis Converts to modern clock time.
Rejected Converting to noon removes that this is the phrase of 4:6. That the two scenes carry the same hour is visible only before conversion. NET and NIV convert.
Lost in translation
the identity with 4:6 The sixth hour at the well and the sixth hour of Behold your king are one phrase. In unconverted versions the words match and a reader can find it, but no version marks the identity on the page.
Survives in · KJV / NASB / ESV / VULG / ELB / SYNOD
15
⸂ἐκραύγασαν οὖν ἐκεῖνοι⸃· Ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ Πιλᾶτος· Τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς· Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα.
So they cried out, “Away, away, crucify him!” Pilate says to them, “Shall I crucify your king?” The chief priests answered, “We have no king but Caesar.”
16
τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. Παρέλαβον ⸀οὖν τὸν ⸀Ἰησοῦν·
So then he handed him over to them to be crucified. So they took Jesus,
17
καὶ βαστάζων ⸂αὑτῷ τὸν σταυρὸν⸃ ἐξῆλθεν εἰς ⸀τὸν λεγόμενον Κρανίου Τόπον, ⸀ὃ λέγεται Ἑβραϊστὶ Γολγοθα,
and carrying the cross himself he went out to what is called the Place of a Skull, which in Hebrew is called Golgotha,
18
ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ’ αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν Ἰησοῦν.
where they crucified him, and with him two others, on this side and on that, and Jesus in the middle.
19
ἔγραψεν δὲ καὶ τίτλον ὁ Πιλᾶτος καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον· Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων.
And Pilate also wrote a title and put it on the cross; and it was written: Jesus the Nazorean, the King of the Jews.
20
τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς· καὶ ἦν γεγραμμένον Ἑβραϊστί, ⸂Ῥωμαϊστί, Ἑλληνιστί⸃.
So many of the Jews read this title, because the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, in Greek.
21
ἔλεγον οὖν τῷ Πιλάτῳ οἱ ἀρχιερεῖς τῶν Ἰουδαίων· Μὴ γράφε· Ὁ βασιλεὺς τῶν Ἰουδαίων, ἀλλ’ ὅτι ἐκεῖνος εἶπεν Βασιλεὺς ⸂τῶν Ἰουδαίων εἰμί⸃.
So the chief priests of the Jews said to Pilate, “Do not write, ‘The King of the Jews,’ but that that man said, ‘I am King of the Jews.’”
22
ἀπεκρίθη ὁ Πιλᾶτος· Ὃ γέγραφα γέγραφα.
Pilate answered, “What I have written I have written.”
23
οἱ οὖν στρατιῶται ὅτε ἐσταύρωσαν τὸν Ἰησοῦν ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. ἦν δὲ ὁ χιτὼν ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι’ ὅλου·
So the soldiers, when they crucified Jesus, took his garments and made four parts, a part for each soldier, and also the tunic. Now the tunic was seamless, woven from above in one piece throughout.
Why this rendering
John.19.23 Hypothesis
Syntactic observation
The tunic is woven ἐκ τῶν ἄνωθεν — **from the ἄνωθεν.** **It is the word of 3:3, 3:7 and 3:31** — the ἄνωθεν of unless one is born from above. In John the adverb stands three times in chapter 3, at 19:11 (unless it were given from above), and here. Here it serves as a weaving term, from the top — but the word is the same. ἄραφος, seamless, occurs only here in the New Testament, and the tunic has long been discussed beside the tradition of the high priest's robe.
Rendering options · 2
Adopted woven from above in one piece throughout
Basis Keeps ἄνωθεν as at 3:3 so the word stays one. 개역한글 already has 위에서부터, YLT and KJV from the top.
woven in one piece from top to bottom
Basis Explains the weave.
Rejected Unpacked as top to bottom, the word ἄνωθεν disappears. That the word rendered from above at 3:3 is woven into the tunic beneath the cross shows only if the word remains. ESV, NET, NIV and NASB unpack.
Lost in translation
the link of ἄνωθεν to chapter 3 Born from above (3:3), the tunic woven from above (19:23) and unless given from above (19:11) are one word. Unpacking it as a weaving term removes the link, and no version marks the link itself.
Survives in · 개역한글 / YLT / KJV / VULG / ELB / SYNOD
24
εἶπαν οὖν πρὸς ἀλλήλους· Μὴ σχίσωμεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ τίνος ἔσται· ἵνα ἡ γραφὴ πληρωθῇ ⸂ἡ λέγουσα⸃· Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν.
So they said to one another, “Let us not tear it, but cast lots for it, whose it will be” — so that the Scripture might be fulfilled: “They divided my garments among themselves, and for my clothing they cast a lot.” So the soldiers did these things.
25
Εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ καὶ Μαρία ἡ Μαγδαληνή.
Now beside the cross of Jesus stood his mother and his mother's sister, Mary the wife of Clopas, and Mary the Magdalene.
26
Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα λέγει τῇ ⸀μητρί· Γύναι, ⸀ἴδε ὁ υἱός σου·
So Jesus, seeing his mother and the disciple whom he loved standing by, says to his mother, “Woman, behold your son.”
27
εἶτα λέγει τῷ μαθητῇ· ⸀Ἴδε ἡ μήτηρ σου. καὶ ἀπ’ ἐκείνης τῆς ὥρας ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια.
Then he says to the disciple, “Behold your mother.” And from that hour the disciple took her into his own home.
28
Μετὰ τοῦτο ⸀εἰδὼς ὁ Ἰησοῦς ὅτι ⸂ἤδη πάντα⸃ τετέλεσται ἵνα τελειωθῇ ἡ γραφὴ λέγει· Διψῶ.
After this Jesus, knowing that all was now finished, says — so that the Scripture might be finished — “I thirst.”
Why this rendering
John.19.28 Observation
Syntactic observation
**Two cognate verbs stand in one verse** — τετέλεσται, perfect passive of τελέω, and τελειωθῇ, aorist passive subjunctive of τελειόω. Knowing that all was now finished, so that the Scripture might be completed. One root laid down twice, as completion and as fulfilment. τελειόω is the verb of Jesus' mission at 4:34 (to complete his work) and 17:4 (having completed the work). And εἰς τέλος at 13:1 — he loved them to the end — is the same root: the τέλος of the love is here τελέω-ed. Διψῶ, I thirst, echoes 4:7 where Jesus asks for a drink and 7:37, if anyone thirsts. SBLGNT marks a variant in this verse (⸀εἰδὼς ⸂ἤδη πάντα⸃).
Rendering options · 2
knowing that all was accomplished, that the Scripture might be fulfilled
Basis Renders the two with different words.
Rejected One root twice is the weave of the verse; accomplish and fulfil dissolve the doubling. And it must match Τετέλεσται at v.30 for the repetition — already finished … It is finished — to show.
Adopted After this Jesus, knowing that all was now finished, says — so that the Scripture might be finished — “I thirst.”
Basis One stem for both, keeping the doubling, matched to It is finished at v.30.
Lost in translation
the line of the τελ- root 4:34, my food is to complete; 13:1, to the end; 17:4, having completed; 19:28, finished … completed; 19:30, It is finished. One root runs from the start of the mission to its end. Different renderings dissolve the whole line.
Survives in · VULG
29
⸀σκεῦος ἔκειτο ὄξους μεστόν· ⸂σπόγγον οὖν μεστὸν τοῦ⸃ ὄξους ⸀ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῷ στόματι.
A vessel full of sour wine was standing there; so they put a sponge soaked with the sour wine on hyssop and brought it to his mouth.
30
ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν· Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.
When Jesus had taken the sour wine he said, “It is finished,” and inclining his head he handed over the spirit.
Why this rendering
John.19.30 Observation
Syntactic observation
Τετέλεσται is one word — perfect passive third singular of τελέω. The form of v.28 now stands alone. And **παρέδωκεν is παραδίδωμι — the verb by which Judas handed Jesus over.** In John the verb stands in fifteen places (from 6:64 to 21:20), nearly all of betrayal and delivery — Judas hands him over (6:64, 71 and following), the Jews hand him to Pilate (18:30, 35), Pilate hands him over to be crucified (19:16). **Here for the first time its subject is Jesus himself** — he hands over the spirit. Active.
Rendering options · 2
he bowed his head and passed away
Basis Uses a euphemism for dying.
Rejected The verb παρέδωκεν disappears entirely. A verb used fourteen times of betrayal is turned by the author into Jesus' own act, and passed away makes it something that happened rather than something he did. The Vulgate's tradidit and the Synodal's предал use the very verb of the betrayal passages.
Adopted When Jesus had taken the sour wine he said, “It is finished,” and bowing his head he handed over the spirit.
Basis Renders παραδίδωμι as at the betrayal passages so that the reversal of its subject shows.
Lost in translation
the reversal of παραδίδωμι The one handed over becomes the one who hands over — the change of subject in one verb is the event of this clause. Give up severs the word from the betrayal passages and the reversal disappears. Latin and Russian keep the very verb of the betrayal.
Survives in · YLT / VULG / ELB / SYNOD
31
Οἱ οὖν Ἰουδαῖοι, ⸂ἐπεὶ παρασκευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαββάτῳ⸃, ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου, ἠρώτησαν τὸν Πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν.
So the Jews, since it was the Preparation, asked Pilate that their legs might be broken and they might be taken away, so that the bodies would not remain on the cross on the Sabbath — for that Sabbath was a great day.
32
ἦλθον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συσταυρωθέντος αὐτῷ·
So the soldiers came and broke the legs of the first and of the other who had been crucified with him;
33
ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ⸂ἤδη αὐτὸν⸃ τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη,
but coming to Jesus, when they saw that he was already dead, they did not break his legs.
34
ἀλλ’ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ⸂ἐξῆλθεν εὐθὺς⸃ αἷμα καὶ ὕδωρ.
But one of the soldiers pierced his side with a spear, and at once blood and water came out.
35
καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ ⸂αὐτοῦ ἐστιν⸃ ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα ⸀καὶ ὑμεῖς ⸀πιστεύητε.
And the one who has seen has borne witness, and his witness is true, and he knows that he speaks truly, so that you also may believe.
36
ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ· Ὀστοῦν οὐ συντριβήσεται ⸀αὐτοῦ.
For these things happened so that the Scripture might be fulfilled: “Not a bone of him will be broken.”
37
καὶ πάλιν ἑτέρα γραφὴ λέγει· Ὄψονται εἰς ὃν ἐξεκέντησαν.
And again another Scripture says: “They will look on him whom they pierced.”
38
Μετὰ ⸀δὲ ταῦτα ἠρώτησεν τὸν Πιλᾶτον Ἰωσὴφ ⸀ἀπὸ Ἁριμαθαίας, ὢν μαθητὴς τοῦ Ἰησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ἐπέτρεψεν ὁ Πιλᾶτος. ἦλθεν οὖν καὶ ἦρεν τὸ σῶμα ⸀αὐτοῦ.
After these things Joseph of Arimathea — being a disciple of Jesus, but a hidden one for fear of the Jews — asked Pilate that he might take away the body of Jesus. And Pilate permitted it. So he came and took his body.
39
ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς ⸀αὐτὸν νυκτὸς τὸ πρῶτον, φέρων ⸀μίγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν.
And Nicodemus also came — the one who had first come to him by night — bringing a mixture of myrrh and aloes, about a hundred pounds.
40
ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν ⸀αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν.
So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews.
41
ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ⸂ἦν τεθειμένος⸃·
Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid.
Why this rendering
John.19.41 Observation
Syntactic observation
καινόν appears — **as established at 13:34, καινός stands in only two places in John: the new commandment (13:34) and the new tomb (19:41).** And κῆπος, a garden, occurs in John only at 18:1, 18:26 and here, while the gardener of 20:15 is its derivative κηπουρός (unique in the New Testament) — he was arrested in a garden and buried in a garden. τεθειμένος is the perfect passive participle of τίθημι — the verb fixed in chapter 10 for laying down one's life, used here of laying a body. οὐδέπω οὐδείς doubles the negative: not yet anyone. SBLGNT marks a variant in this verse (⸂ἦν τεθειμένος⸃·).
Rendering options · 2
Adopted in the garden a new tomb in which no one had yet been laid
Basis Renders καινός as at 13:34 and τίθημι in the laying family.
in the garden a freshly cut tomb
Basis Describes the tomb's condition.
Rejected Freshly cut severs the word from the new commandment of 13:34. The word occurs only twice in John, and only one rendering lets its rarity show.
Lost in translation
the echo of τίθημι Laying down one's life (10:11, 15, 17, 18) and laying a body (19:41–42; 20:2, 13, 15) are one verb. The life laid down becomes the body laid. Korean and English use different words and the echo goes.
Survives in · VULG
42
ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν.
So there, because of the Preparation of the Jews, since the tomb was near, they laid Jesus.