Յովհաննէս / John - 19 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Though in the history hitherto this evangelist seems industriously to have declined the recording of such passages as had been related by the other evangelists, yet, when he comes to the sufferings and death of Christ, instead of passing them over, as one ashamed of his Master's chain and cross, and looking upon them as the blemishes of his story, he repeats what had been before related, with considerable enlargements, as one that desired to know nothing but Christ and him crucified, to glory in nothing save in the cross of Christ. In the story of this chapter we have, I. he remainder of Christ's trial before Pilate, which was tumultuous and confused, ver. 1-15. II. Sentence given, and execution done upon it, ver. 16-18. III. The title over his head, ver. 19-22. IV. The parting of his garment, ver. 23, 24. V. The care he took of his mother, ver. 25-27. VI. The giving him vinegar to drink, ver. 28, 29. VII. His dying word, ver. 30. VIII. The piercing of his side, ver. 31-37. IX. The burial of his body, ver. 38-42. O that in meditating on these things we may experimentally know the power of Christ's death, and the fellowship of his sufferings!
Adam Clarke: Commentary on the Bible - 1831
Jesus is scourged, crowned with thorns, and mocked by the soldiers, Joh 19:1-3. He to brought forth by Pilate, wearing the purple robe; and the Jews clamor for his death, Joh 19:4-8. Conversation between our Lord and Pilate, Joh 19:9-11. Pilate expostulates with the Jews on their barbarous demands; but they become more inveterate, and he delivers Christ into their hands, Joh 19:12-16. He, bearing his cross, is led to Golgotha, and crucified, Joh 19:17-22. The soldiers cast lots for his raiment, Joh 19:23, Joh 19:24. Jesus commends his mother to the care of John, Joh 19:25-27. Jesus thirsts, receives vinegar, and dies, Joh 19:28-30. The Jews request that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ; the Scriptures fulfilled in these acts, Joh 19:31-37. Joseph of Arimathea begs the body of Christ; and Nicodemus brings spices to embalm it, Joh 19:38-40. He is laid in a new sepulchre, Joh 19:41, Joh 19:42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 19:1, Christ is scourged, crowned with thorns, and beaten; Joh 19:4, Pilate is desirous to release him, but being overcome with the outrage of the Jews, he delivers him to be crucified; Joh 19:23, They cast lots for his garments; Joh 19:25, He commends his mother to John; Joh 19:28, He dies; Joh 19:31, His side is pierced; Joh 19:38, He is buried by Joseph and Nicodemus.
19:119:1: Յայնժամ ա՛ռ Պեղատոս զՅիսուս, եւ գա՛ն եհար։
1. Այն ժամանակ Պիղատոսը հրամայեց Յիսուսին վերցնել եւ նրան գանակոծել:
19 Այն ատեն Պիղատոս առաւ Յիսուսը ու ծեծեց։
Յայնժամ ա՛ռ Պիղատոս զՅիսուս եւ գան եհար:

19:1: Յայնժամ ա՛ռ Պեղատոս զՅիսուս, եւ գա՛ն եհար։
1. Այն ժամանակ Պիղատոսը հրամայեց Յիսուսին վերցնել եւ նրան գանակոծել:
19 Այն ատեն Պիղատոս առաւ Յիսուսը ու ծեծեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:11: Тогда Пилат взял Иисуса и [велел] бить Его.
19:1  τότε οὗν ἔλαβεν ὁ πιλᾶτος τὸν ἰησοῦν καὶ ἐμαστίγωσεν.
19:1. Τότε (To-the-one-which-also) οὖν (accordingly) ἔλαβεν (it-had-taken,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"τὸν (to-the-one) Ἰησοῦν (to-an-Iesous,"καὶ (and) ἐμαστίγωσεν. (it-en-whipped)
19:1. tunc ergo adprehendit Pilatus Iesum et flagellavitThen therefore Pilate took Jesus and scourged him.
1. Then Pilate therefore took Jesus, and scourged him.
19:1. Therefore, Pilate then took Jesus into custody and scourged him.
19:1. Then Pilate therefore took Jesus, and scourged [him].
Then Pilate therefore took Jesus, and scourged:

1: Тогда Пилат взял Иисуса и [велел] бить Его.
19:1  τότε οὗν ἔλαβεν ὁ πιλᾶτος τὸν ἰησοῦν καὶ ἐμαστίγωσεν.
19:1. tunc ergo adprehendit Pilatus Iesum et flagellavit
Then therefore Pilate took Jesus and scourged him.
19:1. Therefore, Pilate then took Jesus into custody and scourged him.
19:1. Then Pilate therefore took Jesus, and scourged [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: - 3: (См. Мф. 27:26; и сл. Мк. 15:15: и сл.).

Пополняя сказания первых евангелистов о бичевании Христа, Иоанн изображает это бичевание не как наказание, предшествовавшее, по обычаю, распятию, а как средство, каким Пилат думал удовлетворить злобу иудеев, которую питали ко Христу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then Pilate therefore took Jesus, and scourged him. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said, Hail, King of the Jews! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid; 9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. 10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar's friend: whosoever maketh himself a king speaketh against Cæsar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! 15 But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar.

Here is a further account of the unfair trial which they gave to our Lord Jesus. The prosecutors carrying it on with great confusion among the people, and the judge with great confusion in his own breast, between both the narrative is such as is not easily reduced to method; we must therefore take the parts of it as they lie.

I. The judge abuses the prisoner, though he declares him innocent, and hopes therewith to pacify the prosecutors; wherein his intention, if indeed it was good, will by no means justify his proceedings, which were palpably unjust.

1. He ordered him to be whipped as a criminal, v. 1. Pilate, seeing the people so outrageous, and being disappointed in his project of releasing him upon the people's choice, took Jesus, and scourged him, that is, appointed the lictors that attended him to do it. Bede is of opinion that Pilate scourged Jesus himself with his own hands, because it is said, He took him and scourged him, that it might be done favourably. Matthew and Mark mention his scourging after his condemnation, but here it appears to have been before. Luke speaks of Pilate's offering to chastise him, and let him go, which must be before sentence. This scourging of him was designed only to pacify the Jews, and in it Pilate put a compliment upon them, that he would take their word against his own sentiments so far. The Roman scourgings were ordinarily very severe, not limited, as among the Jews, to forty stripes; yet this pain and shame Christ submitted to for our sakes. (1.) That the scripture might be fulfilled, which spoke of his being stricken, smitten, and afflicted, and the chastisement of our peace being upon him (Isa. liii. 5), of his giving his back to the smiters (Isa. l. 6), of the ploughers ploughing upon his back, Ps. cxxix. 3. He himself likewise had foretold it, Matt. xx. 19; Mark x. 34; Luke xviii. 33. (2.) That by his stripes we might be healed, 1 Pet. ii. 4. We deserved to have been chastised with whips and scorpions, and beaten with many stripes, having known our Lord's will and not done it; but Christ underwent the stripes for us, bearing the rod of his Father's wrath, Lam. iii. 1. Pilate's design in scourging him was that he might not be condemned, which did not take effect, but intimated what was God's design, that his being scourged might prevent our being condemned, we having fellowship in his sufferings, and this did take effect: the physician scourged, and so the patient healed. (3.) That stripes, for his sake, might be sanctified and made easy to his followers; and they might, as they did, rejoice in that shame (Acts v. 41; xvi. 22, 25), as Paul did, who was in stripes above measure, 2 Cor. xi. 23. Christ's stripes take out the sting of theirs, and alter the property of them. We are chastened of the Lord, that we may not be condemned with the world, 1 Cor. xi. 32.

2. He turned him over to his soldiers, to be ridiculed and made sport with as a fool (v. 2, 3): The soldiers, who were the governor's life-guard, put a crown of thorns upon his head; such a crown they thought fittest for such a king; they put on him a purple robe, some old threadbare coat of that colour, which they thought good enough to be the badge of his royalty; and they complimented him with, Hail, king of the Jews (like people like king), and then smote him with their hands.

(1.) See here the baseness and injustice of Pilate, that he would suffer one whom he believed an innocent person, and if so an excellent person, to be thus abused and trampled on by his own servants. Those who are under the arrest of the law ought to be under the protection of it; and their being secured is to be their security. But Pilate did this, [1.] To oblige his soldiers' merry humour, and perhaps his own too, notwithstanding the gravity one might have expected in a judge. Herod, as well as his men of war, had just before done the same, Luke xxiii. 11. It was as good as a stage-play to them, now that it was a festival time; as the Philistines made sport with Samson. [2.] To oblige the Jews' malicious humour, and to gratify them, who desired that all possible disgrace might be done to Christ, and the utmost indignities put upon him.

(2.) See here the rudeness and insolence of the soldiers, how perfectly lost they were to all justice and humanity, who could thus triumph over a man in misery, and one that had been in reputation for wisdom and honour, and never did any thing to forfeit it. But thus hath Christ's holy religion been basely misrepresented, dressed up by bad men at their pleasure, and so exposed to contempt and ridicule, as Christ was here. [1.] They clothe him with a mock-robe, as if it were a sham and a jest, and nothing but the product of a heated fancy and a crazed imagination. And as Christ is here represented as a king in conceit only, so is his religion as a concern in conceit only, and God and the soul, sin and duty, heaven and hell, are with many all chimeras. [2.] They crown him with thorns; as if the religion of Christ were a perfect penance, and the greatest pain and hardship in the world; as if to submit to the control of God and conscience were to thrust one's head into a thicket of thorns; but this is an unjust imputation; thorns and snares are in the way of the froward, but roses and laurels in religion's ways.

(3.) See here the wonderful condescension of our Lord Jesus in his sufferings for us. Great and generous minds can bear any thing better than ignominy, any toil, any pain, any loss, rather than reproach; yet this the great and holy Jesus submitted to for us. See and admire, [1.] The invincible patience of a sufferer, leaving us an example of contentment and courage, evenness, and easiness of spirit, under the greatest hardships we may meet with in the way of duty. [2.] The invincible love and kindness of a Saviour, who not only cheerfully and resolutely went through all this, but voluntarily undertook it for us and for our salvation. Herein he commended his love, that he would not only die for us, but die as a fool dies. First, He endured the pain; not the pangs of death only, though in the death of the cross these were most exquisite; but, as if these were too little, he submitted to those previous pains. Shall we complain of a thorn in the flesh, and of being buffeted by affliction, because we need it to hide pride from us, when Christ humbled himself to bear those thorns in the head, and those buffetings, to save and teach us? 2 Cor. xii. 7. Secondly, He despised the shame, the shame of a fool's coat, and the mock-respect paid him, with, Hail, king of the Jews. If we be at any time ridiculed for well-doing, let us not be ashamed, but glorify God, for thus we are partakers of Christ's sufferings. He that bore these sham honours was recompensed with real honours, and so shall we, if we patiently suffer shame for him.

II. Pilate, having thus abused the prisoner, presents him to the prosecutors, in hope that they would now be satisfied, and drop the prosecution, v. 4, 5. Here he proposes two things to their consideration:--

1. That he had not found any thing in him which made him obnoxious to the Roman government (v. 4): I find no fault in him; oudemian aitian heurisko--I do not find in him the least fault, or cause of accusation. Upon further enquiry, he repeats the declaration he had made, ch. xviii. 38. Hereby he condemns himself; if he found no fault in him, why did he scourge him, why did he suffer him to be abused? None ought to suffer ill but those that do ill; yet thus many banter and abuse religion, who yet, if they be serious, cannot but own they find no fault in it. If he found no fault in him, why did he bring him out to his prosecutors, and not immediately release him, as he ought to have done? If Pilate had consulted his own conscience only, he would neither have scourged Christ nor crucified him; but, thinking to trim the matter, to please the people by scourging Christ, and save his conscience by not crucifying him, behold he does both; whereas, if he had at first resolved to crucify him, he need not have scourged him. It is common for those who think to keep themselves from greater sins by venturing upon less sins to run into both.

2. That he had done that to him which would make him the less dangerous to them and to their government, v. 5. He brought him out to them, wearing the crown of thorns, his head and face all bloody, and said, "Behold the man whom you are so jealous of," intimating that though his having been so popular might have given them some cause to fear that his interest in the country would lessen theirs, yet he had taken an effectual course to prevent it, by treating him as a slave, and exposing him to contempt, after which he supposed the people would never look upon him with any respect, nor could he ever retrieve his reputation again. Little did Pilate think with what veneration even these sufferings of Christ would in after ages be commemorated by the best and greatest of men, who would glory in that cross and those stripes which he thought would have been to him and his followers a perpetual and indelible reproach. (1.) Observe here our Lord Jesus shows himself dressed up in all the marks of ignominy. He came forth, willing to be made a spectacle, and to be hooted at, as no doubt he was when he came forth in this garb, knowing that he was set for a sign that should be spoken against, Luke ii. 34. Did he go forth thus bearing our reproach? Let us go forth to him bearing his reproach, Heb. xiii. 13. (2.) How Pilate shows him: Pilate saith unto them, Behold the man. He saith unto them: so the original is; and, the immediate antecedent being Jesus, I see no inconvenience in supposing these to be Christ's own words; he said, "Behold the man against whom you are so exasperated." But some of the Greek copies, and the generality of the translators, supply it as we do, Pilate saith unto them, with a design to appease them, Behold the man; not so much to move their pity, Behold a man worthy your compassion, as to silence their jealousies, Behold a man not worthy your suspicion, a man from whom you can henceforth fear no danger; his crown is profaned, and cast to the ground, and now all mankind will make a jest of him. The word however is very affecting: Behold the man. It is good for every one of us, with an eye of faith, to behold the man Christ Jesus in his sufferings. Behold this king with the crown wherewith his mother crowned him, the crown of thorns, Cant. iii. 11. "Behold him, and be suitably affected with the sight. Behold him, and mourn because of him. Behold him, and love him; be still looking unto Jesus."

III. The prosecutors, instead of being pacified, were but the more exasperated, v. 6, 7.

1. Observe here their clamour and outrage. The chief priests, who headed the mob, cried out with fury and indignation, and their officers, or servants, who must say as they said, joined with them in crying, Crucify him, crucify him. The common people perhaps would have acquiesced in Pilate's declaration of his innocency, but their leaders, the priests, caused them to err. Now by this it appears that their malice against Christ was, (1.) Unreasonable and most absurd, in that they offer not to make good their charges against him, nor to object against the judgment of Pilate concerning him; but, though he be innocent, he must be crucified. (2.) It was insatiable and very cruel. Neither the extremity of his scourging, nor his patience under it, nor the tender expostulations of the judge, could mollify them in the least; no, nor could the jest into which Pilate had turned the cause, put them into a pleasant humour. (3.) It was violent and exceedingly resolute; they will have it their own way, and hazard the governor's favour, the peace of the city, and their own safety, rather than abate of the utmost of their demands. Were they so violent in running down our Lord Jesus, and in crying, Crucify him, crucify him? and shall not we be vigorous and zealous in advancing his name, and in crying, Crown him, Crown him? Did their hatred of him sharpen their endeavours against him? and shall not our love to him quicken our endeavours for him and his kingdom?

2. The check Pilate gave to their fury, still insisting upon the prisoner's innocency: "Take you him and crucify him, if he must be crucified." This is spoken ironically; he knew they could not, they durst not, crucify him; but it is as if he should say, "You shall not make me a drudge to your malice; I cannot with a safe conscience crucify him." A good resolve, if he would but have stuck to it. He found no fault in him, and therefore should not have continued to parley with the prosecutors. Those that would be safe from sin should be deaf to temptation. Nay, he should have secured the prisoner from their insults. What was he armed with power for, but to protect the injured? The guards of governors ought to be the guards of justice. But Pilate had not courage enough to act according to his conscience; and his cowardice betrayed him into a snare.

3. The further colour which the prosecutors gave to their demand (v. 7): We have a law, and by our law, if it were but in our power to execute it, he ought to die, because he made himself the Son of God. Now here observe, (1.) They made their boast of the law, even when through breaking the law they dishonoured God, as is charged upon the Jews, Rom. ii. 23. They had indeed an excellent law, far exceeding the statutes and judgments of other nations; but in vain did they boast of their law, when they abused it to such bad purposes. (2.) They discover a restless and inveterate malice against our Lord Jesus. When they could not incense Pilate against him by alleging that he pretended himself a king, they urged this, that he pretended himself a God. Thus they turn every stone to take him off. (3.) They pervert the law, and make that the instrument of their malice. Some think they refer to a law made particularly against Christ, as if, being a law, it must be executed, right or wrong; whereas there is a woe to them that decree unrighteous decrees, and that write the grievousness which they have prescribed, Isa. x. 1. See Mic. vi. 16. But it should seem they rather refer to the law of Moses; and if so, [1.] It was true that blasphemers, idolaters, and false prophets, were to be put to death by that law. Whoever falsely pretended to be the Son of God was guilty of blasphemy, Lev. xxiv. 16. But then, [2.] It was false that Christ pretended to be the Son of God, for he really was so; and they ought to have enquired into the proofs he produced of his being so. If he said that he was the Son of God, and the scope and tendency of his doctrine were not to draw people from God, but to bring them to him, and if he confirmed his mission and doctrine by miracles, as undoubtedly he did, beyond contradiction, by their law they ought to hearken to him (Deut. xviii. 18, 19), and, if they did not, they were to be cut off. That which was his honour, and might have been their happiness, if they had not stood in their own light, they impute to him as a crime, for which he ought not to be crucified, for this was no death inflicted by their law.

IV. The judge brings the prisoner again to his trial, upon this new suggestion. Observe,

1. The concern Pilate was in, when he heard this alleged (v. 8): When he heard that his prisoner pretended not to royalty only, but to deity, he was the more afraid. This embarrassed him more than ever, and made the case more difficult both ways; for, (1.) There was the more danger of offending the people if he should acquit him, for he knew how jealous that people were for the unity of the Godhead, and what aversion they now had to other gods; and therefore, though he might hope to pacify their rage against a pretended king, he could never reconcile them to a pretended God. "If this be at the bottom of the tumult," thinks Pilate, "it will not be turned off with a jest." (2.) There was the more danger of offending his own conscience if he should condemn him. "Is he one" (thinks Pilate) "that makes himself the Son of God? and what if it should prove that he is so? What will become of me then?" Even natural conscience makes men afraid of being found fighting against God. The heathen had some fabulous traditions of incarnate deities appearing sometimes in mean circumstances, and treated ill by some that paid dearly for their so doing. Pilate fears lest he should thus run himself into a premunire.

2. His further examination of our Lord Jesus thereupon, v. 9. That he might give the prosecutors all the fair play they could desire, he resumed the debate, went into the judgment-hall, and asked Christ, Whence art thou? Observe,

(1.) The place he chose for this examination: He went into the judgment-hall for privacy, that he might be out of the noise and clamour of the crowd, and might examine the thing the more closely. Those that would find out the truth as it is in Jesus must get out of the noise of prejudice, and retire as it were into the judgment-hall, to converse with Christ alone.

(2.) The question he put to him: Whence art thou? Art thou from men or from heaven? From beneath or from above? He had before asked directly, Art thou a King? But here he does not directly ask, Art thou the Son of God? lest he should seem to meddle with divine things too boldly. But in general, "Whence art thou? Where wast thou, and in what world hadst thou a being, before thy coming into this world?"

(3.) The silence of our Lord Jesus when he was examined upon this head; but Jesus gave him no answer. This was not a sullen silence, in contempt of the court, nor was it because he knew not what to say; but, [1.] It was a patient silence, that the scripture might be fulfilled, as a sheep before the shearers is dumb, so he opened not his mouth, Isa. liii. 7. This silence loudly bespoke his submission to his Father's will in his present sufferings, which he thus accommodated himself to, and composed himself to bear. He was silent, because he would say nothing to hinder his sufferings. If Christ had avowed himself a God as plainly as he avowed himself a king, it is probable that Pilate would not have condemned him (for he was afraid at the mention of it by the prosecutors); and the Romans, though they triumphed over the kings of the nations they conquered, yet stood in awe of their gods. See 1 Cor. ii. 8. If they had known him to be the Lord of glory, they would not have crucified him; and how then could we have been saved? [2.] It was a prudent silence. When the chief priests asked him, Art thou the Son of the Blessed? he answered, I am, for he knew they went upon the scriptures of the Old Testament which spoke of the Messiah; but when Pilate asked him he knew he did not understand his own question, having no notion of the Messiah, and of his being the Son of God, and therefore to what purpose should he reply to him whose head was filled with the pagan theology, to which he would have turned his answer?

(4.) The haughty check which Pilate gave him for his silence (v. 10): "Speakest thou not unto me? Dost thou put such an affront upon me as to stand mute? What knowest thou not that, as president of the province, I have power, if I think fit, to crucify thee, and have power, if I think fit, to release thee?" Observe here, [1.] How Pilate magnified himself, and boasts of his own authority, as not inferior to that of Nebuchadnezzar, of whom it is said that whom he would he slew, and whom he would he kept alive. Dan. v. 19. Men in power are apt to be puffed up with their power, and the more absolute and arbitrary it is the more it gratifies and humours their pride. But he magnifies his power to an exorbitant degree when he boasts that he has power to crucify one whom he had declared innocent, for no prince or potentate has authority to do wrong. Id possumus, quod jure possumus--We can do that only which we can do justly. [2.] How he tramples upon our blessed Saviour: Speakest thou not unto me? He reflects upon him, First, As if he were undutiful and disrespectful to those in authority, not speaking when he was spoken to. Secondly, As if he were ungrateful to one that had been tender of him: "Speakest thou not to me who have laboured to secure thy release?" Thirdly, As if he were unwise for himself: "Wilt thou not speak to clear thyself to one that is willing to clear thee?" If Christ had indeed sought to save his life, now had been his time to have spoken; but that which he had to do was to lay down his life.

(5.) Christ's pertinent answer to this check, v. 11, where,

[1.] He boldly rebukes his arrogance, and rectifies his mistake: "Big as thou lookest and talkest, thou couldest have no power at all against me, no power to scourge, no power to crucify, except it were given thee from above." Though Christ did not think fit to answer him when he was impertinent (then answer not a fool according to his folly, lest thou also be like him), yet he did think fit to answer him when he was imperious; then answer a fool according to his folly, lest he be wise in his own conceit, Prov. xxvi. 4, 5. When Pilate used his power, Christ silently submitted to it; but, when he grew proud of it, he made him know himself: "All the power thou hast is given thee from above," which may be taken two ways:--First, As reminding him that his power in general, as a magistrate, was a limited power, and he could do no more than God would suffer him to do. God is the fountain of power; and the powers that are, as they are ordained by him and derived from him, so they are subject to him. They ought to go no further than his law directs them; they can go no further than his providence permits them. They are God's hand and his sword, Ps. xvii. 13, 14. Though the axe may boast itself against him that heweth therewith, yet still it is but a tool, Isa. x. 5, 15. Let the proud oppressors know that there is a higher than they, to whom they are accountable, Eccl. v. 8. And let this silence the murmurings of the oppressed, It is the Lord. God has bidden Shimei curse David; and let it comfort them that their persecutors can do no more than God will let them. See Isa. li. 12, 13. Secondly, As informing him that his power against him in particular, and all the efforts of that power, were by the determinate counsel and foreknowledge of God, Acts ii. 23. Pilate never fancied himself to look so great as now, when he sat in judgment upon such a prisoner as this, who was looked upon by many as the Son of God and king of Israel, and had the fate of so great a man at his disposal; but Christ lets him know that he was herein but an instrument in God's hand, and could no nothing against him, but by the appointment of Heaven, Acts iv. 27, 28.

[2.] He mildly excuses and extenuates his sin, in comparison with the sin of the ringleaders: "Therefore he that delivered me unto thee lies under greater guilt; for thou as a magistrate hast power from above, and art in thy place, thy sin is less than theirs who, from envy and malice, urge thee to abuse thy power."

First, It is plainly intimated that what Pilate did was sin, a great sin, and that the force which the Jews put upon him, and which he put upon himself in it, would not justify him. Christ hereby intended a hint for the awakening of his conscience and the increase of the fear he was now under. The guilt of others will not acquit us, nor will it avail in the great day to say that others were worse than we, for we are not to be judged by comparison, but must bear our own burden.

Secondly, Yet theirs that delivered him to Pilate was the greater sin. By this it appears that all sins are not equal, but some more heinous than others; some comparatively as gnats, others as camels; some as motes in the eyes, others as beams; some as pence, others as pounds. He that delivered Christ to Pilate was either, 1. The people of the Jews, who cried out, Crucify him, crucify him. They had seen Christ's miracles, which Pilate had not; to them the Messiah was first sent; they were his own; and to them, who were now enslaved, a Redeemer should have been most welcome, and therefore it was much worse in them to appear against him than in Pilate. 2. Or rather he means Caiaphas in particular, who was at the head of the conspiracy against Christ, and first advised his death, ch. xi. 49, 50. The sin of Caiaphas was abundantly greater than the sin of Pilate. Caiaphas prosecuted Christ from pure enmity to him and his doctrine, deliberately and of malice prepense. Pilate condemned him purely for fear of the people, and it was a hasty resolution which he had not time to cool upon. 3. Some think Christ means Judas; for, though he did not immediately deliver him into the hands of Pilate, yet he betrayed him to those that did. The sin of Judas was, upon many accounts, greater than the sin of Pilate. Pilate was a stranger to Christ; Judas was his friend and follower. Pilate found no fault in him, but Judas knew a great deal of good of him. Pilate, though biassed, was not bribed, but Judas took a reward against the innocent; the sin of Judas was a leading sin, and let in all that followed. He was a guide to them that took Jesus. So great was the sin of Judas that vengeance suffered him not to live; but when Christ said this, or soon after, he was gone to his own place.

V. Pilate struggles with the Jews to deliver Jesus out of their hands, but in vain. We hear no more after this of any thing that passed between Pilate and the prisoner; what remains lay between him and the prosecutors.

1. Pilate seems more zealous than before to get Jesus discharged (v. 12): Thenceforth, from this time, and for this reason, because Christ had given him that answer (v. 11), which, though it had a rebuke in it, yet he took kindly; and, though Christ found fault with him, he still continued to find no fault in Christ, but sought to release him, desired it, endeavoured it. He sought to release him; he contrived how to do it handsomely and safely, and so as not to disoblige the priests. It never does well when our resolutions to do our duty are swallowed up in projects how to do it plausibly and conveniently. If Pilate's policy had not prevailed above his justice, he would not have been long seeking to release him, but would have done it. Fiat justitia, ruat cœlum--Let justice be done, though heaven itself should fall.

2. The Jews were more furious than ever, and more violent to get Jesus crucified. Still they carry on their design with noise and clamour as before; so now they cried out. They would have it thought that the commonalty was against him, and therefore laboured to get him cried down by a multitude, and it is no hard matter to pack a mob; whereas, if a fair poll had been granted, I doubt not but it would have been carried by a great majority for the releasing of him. A few madmen may out-shout many wise men, and then fancy themselves to speak the sense (when it is but the nonsense) of a nation, or of all mankind; but it is not so easy a thing to change the sense of the people as it is to misrepresent it, and to change their cry. Now that Christ was in the hands of his enemies his friends were shy and silent, and disappeared, and those that were against him were forward to show themselves so; and this gave the chief priests an opportunity to represent it as the concurring vote of all the Jews that he should be crucified. In this outcry they sought two things:-- (1.) To blacken the prisoner as an enemy to Cæsar. He had refused the kingdoms of this world and the glory of them, had declared his kingdom not to be of this world, and yet they will have it that he speaks against Cæsar; antilegei--he opposes Cæsar, invades his dignity and sovereignty. It has always been the artifice of the enemies of religion to represent it as hurtful to kings and provinces, when it would be highly beneficial to both. (2.) To frighten the judge, as no friend to Cæsar: "If thou let this man go unpunished, and let him go on, thou art not Cæsar's friend, and therefore false to thy trust and the duty of thy place, obnoxious to the emperor's displeasure, and liable to be turned out." They intimate a threatening that they would inform against him, and get him displaced; and here they touched him in a sensible and very tender part. But, of all people, these Jews should not have pretended a concern for Cæsar, who were themselves so ill affected to him and his government. They should not talk of being friends to Cæsar, who were themselves such back friends to him; yet thus a pretended zeal for that which is good often serves to cover a real malice against that which is better.

3. When other expedients had been tried in vain, Pilate slightly endeavoured to banter them out of their fury, and yet, in doing this, betrayed himself to them, and yielded to the rapid stream, v. 13-15. After he had stood it out a great while, and seemed now as if he would have made a vigorous resistance upon this attack (v. 12), he basely surrendered. Observe here,

(1.) What it was that shocked Pilate (v. 13): When he heard that saying, that he could not be true to Cæsar's honour, nor sure of Cæsar's favour, if he did not put Jesus to death, then he thought it was time to look about him. All they had said to prove Christ a malefactor, and that therefore it was Pilate's duty to condemn him, did not move him, but he still kept to his conviction of Christ's innocency; but, when they urged that it was his interest to condemn him, then he began to yield. Note, Those that bind up their happiness in the favour of men make themselves an easy prey to the temptations of Satan.

(2.) What preparation was made for a definitive sentence upon this matter: Pilate brought Jesus forth, and he himself in great state took the chair. We may suppose that he called for his robes, that he might look big, and then sat down in the judgment-seat.

[1.] Christ was condemned with all the ceremony that could be. First, To bring us off at God's bar, and that all believers through Christ, being judged here, might be acquitted in the court of heaven. Secondly, To take off the terror of pompous trials, which his followers would be brought to for his sake. Paul might the better stand at Cæsar's judgment-seat when his Master had stood there before him.

[2.] Notice is here taken of the place and time.

First, The place where Christ was condemned: in a place called the Pavement, but in Hebrew, Gabbatha, probably the place where he used to sit to try causes or criminals. Some make Gabbatha to signify an enclosed place, fenced against the insults of the people, whom therefore he did the less need to fear; others an elevated place, raised that all might see him.

Secondly, The time, v. 14. It was the preparation of the passover, and about the sixth hour. Observe, 1. The day: It was the preparation of the passover, that is, for the passover-sabbath, and the solemnities of that and the rest of the days of the feast of unleavened bread. This is plain from Luke xxiii. 54, It was the preparation, and the sabbath drew on. So that this preparation was for the sabbath. Note, Before the passover there ought to be preparation. This is mentioned as an aggravation of their sin, in persecuting Christ with so much malice and fury, that it was when they should have been purging out the old leaven, to get ready for the passover; but the better the day the worse the deed. 2. The hour: It was about the sixth hour. Some ancient Greek and Latin manuscripts read it about the third hour, which agrees with Mark xv. 25. And it appears by Matt. xxvii. 45 that he was upon the cross before the sixth hour. But it should seem to come in here, not as a precise determination of the time, but as an additional aggravation of the sin of his prosecutors, that they were pushing on the prosecution, not only on a solemn day, the day of the preparation, but, from the third to the sixth hour (which was, as we call it, church-time) on that day, they were employed in this wickedness; so that for this day, though they were priests, they dropped the temple-service, for they did not leave Christ till the sixth hour, when the darkness began, which frightened them away. Some think that the sixth hour, with this evangelist, is, according to the Roman reckoning and ours, six of the clock in the morning, answering to the Jews' first hour of the day; this is very probable, that Christ's trial before Pilate was at the height about six in the morning, which was then a little after sun-rising.

(3.) The rencounter Pilate had with the Jews, both priests and people, before he proceeded to give judgment, endeavouring in vain to stem the tide of their rage.

[1.] He saith unto the Jews, Behold your king. This is a reproof to them for the absurdity and malice of their insinuating that this Jesus made himself a king: "Behold your king, that is, him whom you accuse as a pretender to the crown. Is this a man likely to be dangerous to the government? I am satisfied he is not, and you may be so too, and let him alone." Some think he hereby upbraids them with their secret disaffection to Cæsar: "You would have this man to be your king, if he would but have headed a rebellion against Cæsar." But Pilate, though he was far from meaning so, seems as if he were the voice of God to them. Christ, now crowned with thorns, is, as a king at his coronation, offered to the people: "Behold your king, the king whom God hath set upon his holy hill of Zion;" but they, instead of entering into it with acclamations of joyful consent, protest against him; they will not have a king of God's choosing.

[2.] They cried out with the greatest indignation, Away with him, away with him, which speaks disdain as well as malice, aron, aron--"Take him, he is none of ours; we disown him for our kinsman, much more for our king; we have not only no veneration for him, but no compassion; away with him out of our sight:" for so it was written of him, he is one whom the nation abhors (Isa. xlix. 7), and they hid as it were their faces from him Isa. liii. 2, 3. Away with him from the earth, Acts xxii. 22. This shows, First, How we deserved to have been treated at God's tribunal. We were by sin become odious to God's holiness, which cried, Away with them, away with them, for God is of purer eyes than to behold iniquity. We were also become obnoxious to God's justice, which cried against us, "Crucify them, crucify them, let the sentence of the law be executed." Had not Christ interposed, and been thus rejected of men, we had been for ever rejected of God. Secondly, It shows how we ought to treat our sins. We are often in scripture said to crucify sin, in conformity to Christ's death. Now they that crucified Christ did it with detestation. With a pious indignation we should run down sin in us, as they with an impious indignation ran him down who was made sin for us. The true penitent casts away from him his transgressions, Away with them, away with them (Isa. ii. 20; xxx. 22), crucify them, crucify them; it is not fit that they should live in my soul, Hos. xiv. 8.

[3.] Pilate, willing to have Jesus released, and yet that it should be their doing, asks them, Shall I crucify your king? In saying this, he designed either, First, To stop their mouths, by showing them how absurd it was for them to reject one who offered himself to them to be their king at a time when they needed one more than ever. Have they no sense of slavery? No desire of liberty? No value for a deliverer? Though he saw no cause to fear him, they might see cause to hope for something from him; since crushed and sinking interests are ready to catch at any thing. Or, Secondly, To stop the mouth of his own conscience. "If this Jesus be a king" (thinks Pilate), "he is only kin of the Jews, and therefore I have nothing to do but to make a fair tender of him to them; if they refuse him, and will have their king crucified, what is that to me?" He banters them for their folly in expecting a Messiah, and yet running down one that bade so fair to be he.
Adam Clarke: Commentary on the Bible - 1831
19:1: Pilate took Jesus, and scourged him - That is, caused him to be scourged: for we cannot with Bede suppose that he scourged him with his own hand.
As our Lord was scourged by order of Pilate, it is probable he was scourged in the Roman manner, which was much more severe than that of the Jews. The latter never gave more than thirty-nine blows; for the law had absolutely forbidden a man to be abused, or his flesh cut in this chastisement, Deu 25:3. The common method of whipping or flogging in some places, especially that of a military kind, is a disgrace to the nation where it is done, to the laws, and to humanity. See Mat 27:26, and the note there. Though it was customary to scourge the person who was to be crucified, yet it appears that Pilate had another end in view by scourging our Lord. He hoped that this would have satisfied the Jews, and that he might then have dismissed Jesus. This appears from Luk 23:16.
Albert Barnes: Notes on the Bible - 1834
19:1: See the notes at Mat 27:26-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: Pilate: Mat 27:26-31; Mar 15:15-20; Luk 23:16, Luk 23:23
scourged: Psa 129:3; Isa 50:6, Isa 53:5; Mat 20:19, Mat 23:34; Mar 10:33, Mar 10:34; Luk 18:33; Act 16:22, Act 16:23, Act 22:24, Act 22:25; Co2 11:24; Heb 11:36; Pe1 2:24
Geneva 1599
19:1 Then Pilate therefore took Jesus, and (1) scourged [him].
(1) The wisdom of the flesh chooses the least of two evils, but God curses that very wisdom.
John Gill
19:1 Then Pilate therefore took Jesus,.... Finding that the Jews would not agree to his release, but that Barabbas was the person they chose, and being very desirous, if possible, to save his life, thought of this method: he ordered Jesus to be taken by the proper officers,
and scourged him; that is, commanded him to be scourged by them; which was done by having him to a certain place, where being stripped naked, and fastened to a pillar, he was severely whipped: and this he did, hoping the Jews would be satisfied therewith, and agree to his release; but though he did this with such a view, yet it was a very unjust action in him to scourge a man that he himself could find no fault in: however, it was what was foretold by Christ himself, and was an emblem of those strokes and scourges of divine justice he endured, as the surety of his people, in his soul, in their stead; and his being scourged, though innocent, shows, that it was not for his own, but the sins of others; and expresses the vile nature of sin, the strictness of justice, and the grace, condescension, and patience of Christ: and this may teach us not to think it strange that any of the saints should endure scourgings, in a literal sense; and to bear patiently the scourgings and chastisements of our heavenly Father, and not to fear the overflowing scourge or wrath of God, since Christ has bore this in our room.
John Wesley
19:1 Mt 27:26; Mk 15:15.
Robert Jamieson, A. R. Fausset and David Brown
19:1 JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED. (John 19:1-16)
Pilate took Jesus and scourged him--in hope of appeasing them. (See Mk 15:15). "And the soldiers led Him away into the palace, and they call the whole band" (Mk 15:16) --the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.
19:219:2: Եւ զինուորացն արարեալ պսա՛կ ՚ի փշոց՝ եդին ՚ի գլուխ նորա, եւ զգեցուցին նմա հանդե՛րձ ծիրանի.
2. Իսկ զինուորները փշէ պսակ շինելով՝ դրեցին նրա գլխին ու նրան ծիրանի զգեստ հագցրին:
2 Զինուորներն ալ փուշերէ պսակ հիւսելով՝ անոր գլուխը դրին եւ անոր ծիրանի հանդերձ մը հագցուցին.
Եւ զինուորացն արարեալ պսակ ի փշոց` եդին ի գլուխ նորա, եւ զգեցուցին նմա հանդերձ ծիրանի:

19:2: Եւ զինուորացն արարեալ պսա՛կ ՚ի փշոց՝ եդին ՚ի գլուխ նորա, եւ զգեցուցին նմա հանդե՛րձ ծիրանի.
2. Իսկ զինուորները փշէ պսակ շինելով՝ դրեցին նրա գլխին ու նրան ծիրանի զգեստ հագցրին:
2 Զինուորներն ալ փուշերէ պսակ հիւսելով՝ անոր գլուխը դրին եւ անոր ծիրանի հանդերձ մը հագցուցին.
zohrab-1805▾ eastern-1994▾ western am▾
19:22: И воины, сплетши венец из терна, возложили Ему на голову, и одели Его в багряницу,
19:2  καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν,
19:2. καὶ (And) οἱ (the-ones) στρατιῶται (amass-belongers) πλέξαντες ( having-braided ) στέφανον (to-a-wreath) ἐξ (out) ἀκανθῶν (of-thorns) ἐπέθηκαν (they-placed-upon) αὐτοῦ (of-it) τῇ (unto-the-one) κεφαλῇ, (unto-a-head,"καὶ (and) ἱμάτιον (to-an-apparelet) πορφυροῦν (to-purpled) περιέβαλον (they-had-casted-about) αὐτόν, (to-it)
19:2. et milites plectentes coronam de spinis inposuerunt capiti eius et veste purpurea circumdederunt eumAnd the soldiers platting a crown of thorns, put it upon his head: and they put on him a purple garment.
2. And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple garment;
19:2. And the soldiers, plaiting a crown of thorns, imposed it on his head. And they put a purple garment around him.
19:2. And the soldiers platted a crown of thorns, and put [it] on his head, and they put on him a purple robe,
And the soldiers platted a crown of thorns, and put [it] on his head, and they put on him a purple robe:

2: И воины, сплетши венец из терна, возложили Ему на голову, и одели Его в багряницу,
19:2  καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν,
19:2. et milites plectentes coronam de spinis inposuerunt capiti eius et veste purpurea circumdederunt eum
And the soldiers platting a crown of thorns, put it upon his head: and they put on him a purple garment.
19:2. And the soldiers, plaiting a crown of thorns, imposed it on his head. And they put a purple garment around him.
19:2. And the soldiers platted a crown of thorns, and put [it] on his head, and they put on him a purple robe,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:2: Platted a crown of thorns - See on Mat 27:29 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: the soldiers: Joh 19:5; Psa 22:6; Isa 49:7, Isa 53:3; Mat 27:27-31; Mar 15:17-20; Luk 23:11
John Gill
19:2 And the soldiers platted a crown of thorns,.... This was an emblem of his being surrounded by wicked men, sons of Belial, comparable to thorns, whilst he hung suffering on the cross; and of the sins of his people compassing him about, which were as thorns, very grievous to him; and of his various troubles in life, and of his being made a curse for us at death; thorns being the produce of the curse upon the earth.
And put it on his head: not only by way of derision, as mocking at his character, the King of the Jews, but in order to afflict and distress him.
And they put on him a purple robe: Matthew calls it a scarlet robe; and the Arabic and Persic versions here, "a red" one: it very probably was one of the soldiers' coats, which are usually red: this was still in derision of him as a king, and was an emblem of his being clothed with our purple and scarlet sins, and of the bloody sufferings of his human nature for them, and through which we come to have a purple covering, or to be justified by his blood, and even to be made truly kings, as well as priests, unto God.
Robert Jamieson, A. R. Fausset and David Brown
19:2 the soldiers platted a crown of thorns, and put it on his head--in mockery of a regal crown.
and they put on him a purple robe--in mockery of the imperial purple; first "stripping him" (Mt 27:28) of His own outer garment. The robe may have been the "gorgeous" one in which Herod arrayed and sent Him back to Pilate (Lk 23:11). "And they put a reed into His right hand" (Mt 27:29) --in mockery of the regal scepter. "And they bowed the knee before Him" (Mt 27:29).
19:319:3: եւ գային առ նա՝ եւ ասէին. Ո՛ղջ եր արքայ Հրէից։ Եւ հանէի՛ն նմա ապտակս[2005]։ [2005] Ոմանք. Ո՛ղջ լեր արքայ Հրէից։ Եւ հանին նմա ապտ՛՛։
3. Եւ գալիս էին նրա մօտ ու ասում՝ ողջո՛յն, հրեաների՛ արքայ: Եւ նրան ապտակում էին:
3 Ու կ’ըսէին. «Ողջո՜յն քեզ, Հրէի՛ց թագաւոր» եւ ապտակներ կը զարնէին անոր։
[76]եւ գային առ նա`` եւ ասէին. Ողջ եր, արքայ Հրէից: Եւ հանէին նմա ապտակս:

19:3: եւ գային առ նա՝ եւ ասէին. Ո՛ղջ եր արքայ Հրէից։ Եւ հանէի՛ն նմա ապտակս[2005]։
[2005] Ոմանք. Ո՛ղջ լեր արքայ Հրէից։ Եւ հանին նմա ապտ՛՛։
3. Եւ գալիս էին նրա մօտ ու ասում՝ ողջո՛յն, հրեաների՛ արքայ: Եւ նրան ապտակում էին:
3 Ու կ’ըսէին. «Ողջո՜յն քեզ, Հրէի՛ց թագաւոր» եւ ապտակներ կը զարնէին անոր։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: и говорили: радуйся, Царь Иудейский! и били Его по ланитам.
19:3  καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον, χαῖρε, ὁ βασιλεὺς τῶν ἰουδαίων· καὶ ἐδίδοσαν αὐτῶ ῥαπίσματα.
19:3. καὶ (And) ἤρχοντο ( they-were-coming ) πρὸς (toward) αὐτὸν (to-it) καὶ (and) ἔλεγον (they-were-forthing,"Χαῖρε (Thou-should-joy,"ὁ (the-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων : ( of-Iouda-belonged ) καὶ (and) ἐδίδοσαν (they-were-giving) αὐτῷ (unto-it) ῥαπίσματα. (to-slappings-to)
19:3. et veniebant ad eum et dicebant have rex Iudaeorum et dabant ei alapasAnd they came to him and said: Hail, king of the Jews. And they gave him blows.
3. and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands.
19:3. And they were approaching him and saying, “Hail, king of the Jews!” And they struck him repeatedly.
19:3. And said, Hail, King of the Jews! and they smote him with their hands.
And said, Hail, King of the Jews! and they smote him with their hands:

3: и говорили: радуйся, Царь Иудейский! и били Его по ланитам.
19:3  καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον, χαῖρε, ὁ βασιλεὺς τῶν ἰουδαίων· καὶ ἐδίδοσαν αὐτῶ ῥαπίσματα.
19:3. et veniebant ad eum et dicebant have rex Iudaeorum et dabant ei alapas
And they came to him and said: Hail, king of the Jews. And they gave him blows.
19:3. And they were approaching him and saying, “Hail, king of the Jews!” And they struck him repeatedly.
19:3. And said, Hail, King of the Jews! and they smote him with their hands.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: Hail: Mat 26:49, Mat 27:29; Luk 1:28
King: Joh 19:19-22, Joh 18:33
John Gill
19:3 And said, hail, King of the Jews!.... Some copies before this clause read, "and they came unto him"; and so read the Vulgate Latin, Arabic, Coptic, and Ethiopic versions; that is, they came and prostrated themselves before him; bowed the knee unto him, and addressed him in a mock way, as if he was an earthly monarch just come to his crown, and whom they wished long to live; thus mocking at his kingly office, and despising him under that character, as many do now: some will not have him to reign over them, but reject him as King; and others, though in words they own him to be King, yet disregard his commands, and act no better part than these scoffing soldiers did:
and they smote him with their hands: upon his cheeks, as the Syriac version reads it. These, and many other affronts they gave him; in all which they were indulged by Pilate, and was a pleasing scene to the wicked Jews, whose relentless hearts were not in the least moved hereby, though Pilate hoped they would; and which was his view in allowing the soldiers to use such incivilities and indecencies to him.
Robert Jamieson, A. R. Fausset and David Brown
19:3 And said, Hail, King of the Jews!--doing Him derisive homage, in the form used on approaching the emperors. "And they spit upon Him, and took the reed and smote Him on the head" (Mt 27:30). The best comment on these affecting details is to cover the face.
19:419:4: Ե՛լ դարձեալ Պեղատոս արտաքս եւ ասէ ցնոսա. Ահա՛ ածեմ զնա արտաքս առ ձեզ, զի գիտասջիք թէ ես՝ վնա՛ս ինչ՝ ՚ի նմա ո՛չ գտանեմ[2006]։ [2006] Ոմանք. Ել Պիղատոս դարձեալ... զնա առ ձեզ արտաքս։
4. Պիղատոսը դարձեալ դուրս ելաւ ու ասաց նրանց. «Ահա նրան դուրս, ձեզ մօտ եմ բերում, որպէսզի իմանաք, թէ ես նրա մէջ որեւէ յանցանք չեմ գտնում»:
4 Պիղատոս նորէն դուրս ելաւ ու ըսաւ անոնց. «Ահա զանիկա դուրս կը բերեմ ձեզի, որպէս զի գիտնաք թէ ես անոր վրայ յանցանք մը չեմ գտներ»։
Ել դարձեալ Պիղատոս արտաքս եւ ասէ ցնոսա. Ահա ածեմ զնա արտաքս առ ձեզ, զի գիտասջիք թէ ես վնաս ինչ ի նմա ոչ գտանեմ:

19:4: Ե՛լ դարձեալ Պեղատոս արտաքս եւ ասէ ցնոսա. Ահա՛ ածեմ զնա արտաքս առ ձեզ, զի գիտասջիք թէ ես՝ վնա՛ս ինչ՝ ՚ի նմա ո՛չ գտանեմ[2006]։
[2006] Ոմանք. Ել Պիղատոս դարձեալ... զնա առ ձեզ արտաքս։
4. Պիղատոսը դարձեալ դուրս ելաւ ու ասաց նրանց. «Ահա նրան դուրս, ձեզ մօտ եմ բերում, որպէսզի իմանաք, թէ ես նրա մէջ որեւէ յանցանք չեմ գտնում»:
4 Պիղատոս նորէն դուրս ելաւ ու ըսաւ անոնց. «Ահա զանիկա դուրս կը բերեմ ձեզի, որպէս զի գիտնաք թէ ես անոր վրայ յանցանք մը չեմ գտներ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: Пилат опять вышел и сказал им: вот, я вывожу Его к вам, чтобы вы знали, что я не нахожу в Нем никакой вины.
19:4  καὶ ἐξῆλθεν πάλιν ἔξω ὁ πιλᾶτος καὶ λέγει αὐτοῖς, ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῶ.
19:4. Καὶ (And) ἐξῆλθεν (it-had-came-out) πάλιν (unto-furthered) ἔξω (out-unto-which,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἴδε (Thou-should-have-had-seen,"ἄγω (I-lead) ὑμῖν (unto-ye) αὐτὸν (to-it) ἔξω, (out-unto-which) ἵνα (so) γνῶτε (ye-might-have-had-acquainted) ὅτι (to-which-a-one) οὐδεμίαν (to-not-moreover-one) αἰτίαν (to-an-appealing-unto) εὑρίσκω (I-find) ἐν (in) αὐτῷ. (unto-it)
19:4. exiit iterum Pilatus foras et dicit eis ecce adduco vobis eum foras ut cognoscatis quia in eo nullam causam invenioPilate therefore went forth again and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him.
4. And Pilate went out again, and saith unto them, Behold, I bring him out to you, that ye may know that I find no crime in him.
19:4. Then Pilate went outside again, and he said to them: “Behold, I am bringing him out to you, so that you may realize that I find no case against him.”
19:4. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him:

4: Пилат опять вышел и сказал им: вот, я вывожу Его к вам, чтобы вы знали, что я не нахожу в Нем никакой вины.
19:4  καὶ ἐξῆλθεν πάλιν ἔξω ὁ πιλᾶτος καὶ λέγει αὐτοῖς, ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῶ.
19:4. exiit iterum Pilatus foras et dicit eis ecce adduco vobis eum foras ut cognoscatis quia in eo nullam causam invenio
Pilate therefore went forth again and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him.
19:4. Then Pilate went outside again, and he said to them: “Behold, I am bringing him out to you, so that you may realize that I find no case against him.”
19:4. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: - 5: Пилат, наказав Христа и выведши Его к иудеям со знаками побоев на лице, в терновом венце и багрянице (ср. Мф. 27: 8, 29) этим самым показывал иудеям полное ничтожество их обвинений, какие они выставляли против Христа. "Разве такой человек может рассматриваться как претендент на царскую корону?" - как бы говорил этим Пилат. Нет, Пилат не находит сколько-нибудь серьезных оснований к обвинению Христа в приписываемых Ему замыслах. Слова же: "се, человек!" могут быть понимаемы в двояком значении. С одной стороны, Пилат хотел этим восклицанием сказать, что перед иудеями стоит человек совершенно ничтожный, которому разве только в насмешку можно приписывать попытки завладеть царской властью, с другой, он хотел возбудить в людях, не окончательно ожесточившихся, сострадание ко Христу.
Albert Barnes: Notes on the Bible - 1834
19:4: Behold, I bring him forth ... - Pilate, after examining Jesus, had gone forth and declared to the Jews that he found no fault in him, Joh 18:38. At that time Jesus remained in the judgment hall. The Jews were not satisfied with that, but demanded still that he should be put to death, Joh 19:39-40. Pilate, disposed to gratify the Jews, returned to Jesus and ordered him to be scourged, as if preparatory to death, Joh 19:1. The patience and meekness with which Jesus bore this seem to have convinced him still more that he was innocent, and he again went forth to declare his conviction of this; and, to do it more effectually, he said, "Behold, I bring him forth to you, that ye may know," etc. - that they might themselves see, and be satisfied, as he had been, of his innocence. All this shows his anxiety to release him, and also shows that the meekness, purity, and sincerity of Jesus had power to convince a Roman governor that he was not guilty. Thus, the highest evidence was given that the charges were false, even when he was condemned to die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: that ye: Joh 19:6, Joh 18:38; Mat 27:4, Mat 27:19, Mat 27:24, Mat 27:54; Luk 23:41, Luk 23:47; Co2 5:21; Heb 7:26; Pe1 1:19; Pe1 2:22, Pe1 3:18; Jo1 3:5
Geneva 1599
19:4 (2) Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
(2) Christ is again acquitted by the same mouth with which he was afterwards condemned.
John Gill
19:4 Pilate therefore went forth again,.... When all this was done to Jesus, Pilate went again out of the judgment hall, or however from the place where Jesus had been scourged, and ill used in the manner he was: he went a little before him unto the Jews that stood without,
and saith unto them, behold I bring him forth unto you; that is, he had ordered him to be brought forth by the soldiers, and they were just bringing him in the sad miserable condition in which he was, that the Jews might see, with their own eyes, how he had been used:
that ye may know that I find no fault in him; for by seeing what was done to him, how severely he had been scourged, and in what derision and contempt he had been had, and what barbarity had been exercised on him, they might know and believe, that if Pilate did all this, or allowed of it to be done to a man whom he judged innocent, purely to gratify the Jews; that had he found anything in him worthy of death, he would not have stopped here, but would have ordered the execution of him; of this they might assure themselves by his present conduct. Pilate, by his own confession, in treating, or suffering to be treated in so cruel and ignominious a manner, one that he himself could find no fault in, or cause of accusation against, was guilty of great injustice.
Robert Jamieson, A. R. Fausset and David Brown
19:4 Pilate . . . went forth again, and saith . . . Behold, I bring him forth to you--am bringing, that is, going to bring him forth to you.
that ye may know I find no fault in him--and, by scourging Him and allowing the soldiers to make sport of Him, have gone as far to meet your exasperation as can be expected from a judge.
19:519:5: Ե՛լ Յիսուս արտաքս, եւ ունէր պսա՛կ ՚ի փշոց՝ եւ հանդե՛րձ ծիրանի. եւ ասէ ցնոսա. Ահա՛ այրդ՝ ցձե՛զ։
5. Յիսուս դուրս ելաւ. եւ փշէ պսակ ունէր եւ ծիրանի զգեստ: Եւ նրանց ասաց. «Ահա ձեր մարդը՝ ձեզ»:
5 Այն ատեն Յիսուս դուրս ելաւ՝ փշեղէն պսակն ու ծիրանի հանդերձը հագած եւ Պիղատոս ըսաւ անոնց. «Ահա՛ այն մարդը»։
Ել Յիսուս արտաքս, եւ ունէր պսակ ի փշոց եւ հանդերձ ծիրանի. եւ ասէ ցնոսա. Ահա այրդ [77]ցձեզ:

19:5: Ե՛լ Յիսուս արտաքս, եւ ունէր պսա՛կ ՚ի փշոց՝ եւ հանդե՛րձ ծիրանի. եւ ասէ ցնոսա. Ահա՛ այրդ՝ ցձե՛զ։
5. Յիսուս դուրս ելաւ. եւ փշէ պսակ ունէր եւ ծիրանի զգեստ: Եւ նրանց ասաց. «Ահա ձեր մարդը՝ ձեզ»:
5 Այն ատեն Յիսուս դուրս ելաւ՝ փշեղէն պսակն ու ծիրանի հանդերձը հագած եւ Պիղատոս ըսաւ անոնց. «Ահա՛ այն մարդը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: Тогда вышел Иисус в терновом венце и в багрянице. И сказал им [Пилат]: се, Человек!
19:5  ἐξῆλθεν οὗν ὁ ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς, ἰδοὺ ὁ ἄνθρωπος.
19:5. ἐξῆλθεν (It-had-came-out) οὖν (accordingly,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"ἔξω, (out-unto-which,"φορῶν (beareeing-unto) τὸν (to-the-one) ἀκάνθινον (to-thorned-to) στέφανον (to-a-wreath) καὶ (and) τὸ (to-the-one) πορφυροῦν (to-purpled) ἱμάτιον. (to-an-apparelet,"καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them," Ἰδοὺ ( Thou-should-have-had-seen ,"ὁ (the-one) ἄνθρωπος. (a-mankind)
19:5. exiit ergo Iesus portans spineam coronam et purpureum vestimentum et dicit eis ecce homo(Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.
5. Jesus therefore came out, wearing the crown of thorns and the purple garment. And saith unto them, Behold, the man!
19:5. (Then Jesus went out, bearing the crown of thorns and the purple garment.) And he said to them, “Behold the man.”
19:5. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And [Pilate] saith unto them, Behold the man!
Then came Jesus forth, wearing the crown of thorns, and the purple robe. And [Pilate] saith unto them, Behold the man:

5: Тогда вышел Иисус в терновом венце и в багрянице. И сказал им [Пилат]: се, Человек!
19:5  ἐξῆλθεν οὗν ὁ ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον. καὶ λέγει αὐτοῖς, ἰδοὺ ὁ ἄνθρωπος.
19:5. exiit ergo Iesus portans spineam coronam et purpureum vestimentum et dicit eis ecce homo
(Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.
19:5. (Then Jesus went out, bearing the crown of thorns and the purple garment.) And he said to them, “Behold the man.”
19:5. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And [Pilate] saith unto them, Behold the man!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:5: And Pilate saith - The word Pilate, which we supply in our version, is added by one MS., the later Syriac, later Arabic, and the Coptic.
Behold the man! - The man who, according to you, affects the government, and threatens to take away the empire from the Romans. Behold the man whom ye have brought unto me as an enemy to Caesar, and as a sower of the seeds of sedition in the land! In him I find no guilt; and from him ye have no occasion to fear any evil.
Albert Barnes: Notes on the Bible - 1834
19:5: Behold the man! - It is probable that Pilate pointed to the Saviour, and his object evidently was to move them to compassion, and to convince them, by a sight of the Saviour himself, that he was innocent. Hence, he brought him forth with the crown of thorns, and the purple robe, and with the marks of scourging. Amid all this Jesus was meek, patient, and calm, giving evident proofs of innocence. The conduct of Pilate was as if he had said, "See! The man whom you accuse is arrayed in a gorgeous robe, as if a king. He has been scourged and mocked. All this he has borne with patience. Look! How calm and peaceful! Behold his countenance! How mild! His body scourged, his head pierced with thorns! Yet in all this he is meek and patient. This is the man that you accuse; and he is now brought forth, that you may see that he is not guilty."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: Behold: Joh 1:29; Isa 7:14, Isa 40:9, Isa 43:1; Lam 1:12; Heb 12:2
John Gill
19:5 Then came Jesus forth,.... Out of the judgment hall, or place where he had been scourged, as soon as Pilate had said these words:
wearing the crown of thorns, and the purple robe; with his temples scratched and torn with the thorny crown, and the blood running down from thence, and his face and eyes swollen with the blows he had received from their closed fists, and all besmeared with his own blood, and the soldiers' spittle; his body appearing to be almost of the same colour with the purple or scarlet robe, through the stripes and lashes he had received, when that was thrown back.
And Pilate saith unto them, behold the man; not their king, that would have provoked them; though he did say so afterwards, when he found he could not prevail upon them to agree to his release; but the man, to move their compassion; signifying, that he was a man as they were, and that they ought to use him as such, and treat him with humanity and pity; and that he was a poor despicable man, as the condition he was in showed; and that it was a weak thing in them to fear anything with respect to any change of, or influence in, civil government from one that made such a figure; and therefore should be satisfied with what had been done to him, and dismiss him.
Robert Jamieson, A. R. Fausset and David Brown
19:5 Then Jesus came forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!--There is no reason to think that contempt dictated this speech. There was clearly a struggle in the breast of this wretched man. Not only was he reluctant to surrender to mere clamor an innocent man, but a feeling of anxiety about His mysterious claims, as is plain from what follows, was beginning to rack his breast, and the object of his exclamation seems to have been to move their pity. But, be his meaning what it may, those three words have been eagerly appropriated by all Christendom, and enshrined for ever in its heart as a sublime expression of its calm, rapt admiration of its suffering Lord.
19:619:6: Իբրեւ տեսին զնա քահանայապետքն եւ սպասաւորք, զաղաղա՛կ բարձին՝ եւ ասեն. ՚Ի խա՛չ հան՝ ՚ի խա՛չ հան զդա։ Ասէ ցնոսա Պեղատոս. Առէ՛ք զդա ՚ի ձեզ, եւ ձեզէ՛ն հանէք ՚ի խաչ. զի ես՝ ՚ի դմա վնա՛ս ինչ ո՛չ գտանեմ[2007]։ [2007] Յոմանս պակասի. Քահանայապետքն եւ սպասաւորք։
6. Երբ քահանայապետներն ու պահակները նրան տեսան, աղաղակ բարձրացրին եւ ասացին. «Խա՛չը հանիր, խա՛չը հանիր դրան»: Պիղատոսը նրանց ասաց. «Դո՛ւք առէք նրան ձեր մէջ եւ ինքնե՛րդ խաչը հանեցէք, քանի որ ես դրա մէջ որեւէ յանցանք չեմ գտնում»:
6 Քահանայապետներն ու սպասաւորները երբ տեսան զանիկա, աղաղակեցին ու ըսին. «Խա՛չը հանէ, խա՛չը հանէ [ատիկա]»։ Պիղատոս ըսաւ անոնց. «Դո՛ւք առէք ատիկա ու խաչը հանեցէք, վասն զի ես ատոր վրայ յանցանք մը չեմ գտներ»։
Իբրեւ տեսին զնա քահանայապետքն եւ սպասաւորք, զաղաղակ բարձին եւ ասեն. Ի խաչ հան, ի խաչ հան [78]զդա: Ասէ ցնոսա Պիղատոս. Առէք զդա ի ձեզ, եւ ձեզէն հանէք ի խաչ. զի ես ի դմա վնաս ինչ ոչ գտանեմ:

19:6: Իբրեւ տեսին զնա քահանայապետքն եւ սպասաւորք, զաղաղա՛կ բարձին՝ եւ ասեն. ՚Ի խա՛չ հան՝ ՚ի խա՛չ հան զդա։ Ասէ ցնոսա Պեղատոս. Առէ՛ք զդա ՚ի ձեզ, եւ ձեզէ՛ն հանէք ՚ի խաչ. զի ես՝ ՚ի դմա վնա՛ս ինչ ո՛չ գտանեմ[2007]։
[2007] Յոմանս պակասի. Քահանայապետքն եւ սպասաւորք։
6. Երբ քահանայապետներն ու պահակները նրան տեսան, աղաղակ բարձրացրին եւ ասացին. «Խա՛չը հանիր, խա՛չը հանիր դրան»: Պիղատոսը նրանց ասաց. «Դո՛ւք առէք նրան ձեր մէջ եւ ինքնե՛րդ խաչը հանեցէք, քանի որ ես դրա մէջ որեւէ յանցանք չեմ գտնում»:
6 Քահանայապետներն ու սպասաւորները երբ տեսան զանիկա, աղաղակեցին ու ըսին. «Խա՛չը հանէ, խա՛չը հանէ [ատիկա]»։ Պիղատոս ըսաւ անոնց. «Դո՛ւք առէք ատիկա ու խաչը հանեցէք, վասն զի ես ատոր վրայ յանցանք մը չեմ գտներ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: Когда же увидели Его первосвященники и служители, то закричали: распни, распни Его! Пилат говорит им: возьмите Его вы, и распните; ибо я не нахожу в Нем вины.
19:6  ὅτε οὗν 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 αὐτῶ αἰτίαν.
19:6. ὅτε (Which-also) οὖν (accordingly) εἶδον (they-had-seen) αὐτὸν (to-it,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) ὑπηρέται (under-rowers,"ἐκραύγασαν (they-yelled-to) λέγοντες ( forthing ,"Σταύρωσον (Thou-should-have-en-staked,"σταύρωσον. (thou-should-have-en-staked) λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Λάβετε (Ye-should-have-had-taken) αὐτὸν (to-it) ὑμεῖς (ye) καὶ (and) σταυρώσατε, (ye-should-have-en-staked,"ἐγὼ (I) γὰρ (therefore) οὐχ (not) εὑρίσκω (I-find) ἐν (in) αὐτῷ (unto-it) αἰτίαν. (to-an-appealing-unto)
19:6. cum ergo vidissent eum pontifices et ministri clamabant dicentes crucifige crucifige dicit eis Pilatus accipite eum vos et crucifigite ego enim non invenio in eo causamWhen the chief priests, therefore, and the servants had seen him, they cried out, saying: Crucify him, Crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him.
6. When therefore the chief priests and the officers saw him, they cried out, saying, Crucify , crucify . Pilate saith unto them, Take him yourselves, and crucify him: for I find no crime in him.
19:6. Therefore, when the high priests and the attendants had seen him, they cried out, saying: “Crucify him! Crucify him!” Pilate said to them: “Take him yourselves and crucify him. For I find no case against him.”
19:6. When the chief priests therefore and officers saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.
When the chief priests therefore and officers saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him:

6: Когда же увидели Его первосвященники и служители, то закричали: распни, распни Его! Пилат говорит им: возьмите Его вы, и распните; ибо я не нахожу в Нем вины.
19:6  ὅτε οὗν 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 αὐτῶ αἰτίαν.
19:6. cum ergo vidissent eum pontifices et ministri clamabant dicentes crucifige crucifige dicit eis Pilatus accipite eum vos et crucifigite ego enim non invenio in eo causam
When the chief priests, therefore, and the servants had seen him, they cried out, saying: Crucify him, Crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him.
19:6. Therefore, when the high priests and the attendants had seen him, they cried out, saying: “Crucify him! Crucify him!” Pilate said to them: “Take him yourselves and crucify him. For I find no case against him.”
19:6. When the chief priests therefore and officers saw him, they cried out, saying, Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: - 7: Ничего не сказано, как отнесся к этому жалостному зрелищу собравшийся перед дворцом прокуратора простой народ: народ молчал. Но первосвященники и их служители стали громко кричать, что Пилат должен распять Христа (ср. 18:40: - где изображаются кричащими все). Раздраженный их упорством Пилат снова с насмешкой предлагает самим иудеям совершить казнь над Христом, зная, что они не посмеют этого сделать. Тогда враги Христа указывают Пилату новое основание, по какому они требуют осуждения Христа на смерть: Он сделал, т. е. назвал Себя Сыном Божиим. Этим иудеи хотели сказать, что Христос в беседах с ними приписывал Себе равенство с Богом, а это было преступлением, за которое в законе Моисеевом полагалась смертная казнь (это было хулою или унижением Бога. Лев. 24:16).
Adam Clarke: Commentary on the Bible - 1831
19:6: Crucify Him - Αυτον, which is necessary to the text, and which is wanting in the common editions, and is supplied by our version in Italics, is added here on the authority of almost every MS. and version of importance. As it is omitted in the common editions, it affords another proof, that they were not taken from the best MSS.
Albert Barnes: Notes on the Bible - 1834
19:6: They cried out, saying, Crucify him ... - The view of the Saviour's meekness only exasperated them the more. They had resolved on his death; and as they saw Pilate disposed to acquit him, they redoubled their cries, and endeavored to gain by tumult, and clamor, and terror, what they saw they could not obtain by justice. When men are determined on evil, they cannot be reasoned with. Every argument tends to defeat their plans, and they press on in iniquity with the more earnestness in proportion as sound reasons are urged to stay their course. Thus sinners go in the way of wickedness down to death. They make up in firmness of purpose what they lack in reason. They are more fixed in their plans in proportion as God faithfully warns them and their friends admonish them.
Take ye him ... - These are evidently the words of a man weary with their importunity and with the subject, and yet resolved not to sanction their conduct. It was not the act of a judge delivering him up according to the forms of the law, for they did not understand it so. It was equivalent to this: "I am satisfied of his innocence, and shall not pronounce the sentence of death. If you are bent on his ruin - if you are determined to put to death an innocent man - if my judgment does not satisfy you - take him and put him to death on your own responsibility, and take the consequences. It cannot be done with my consent, nor in the due form of law; and if done, it must be by you, without authority, and in the face of justice." See Mat 27:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: the chief priests: Joh 19:15; Mat 27:22; Mar 15:12-15; Luk 22:21-23; Act 2:23, Act 3:13-15, Act 7:52; Act 13:27-29
Take: Pilate neither did nor could say this seriously; for crucifixion was not a Jewish but a Roman mode of punishment. The cross was made of two beams, either crossing at the top, at right angles, like a T, or in the middle of their length like an X; with a piece on the centre of the transverse beam for the accusation, and another piece projecting from the middle, on which the person sat. The cross on which our Lord suffered was of the former kind, being thus represented on all old monuments, coins, and crosses. The body was usually fastened to the upright beam by nailing the feet to it, and on the transverse piece by nailing the hands; and the person was frequently permitted to hang in this situation till he perished through agony and lack of food. This horrible punishment was usually inflicted only on slaves for the worst of crimes. Joh 18:31; Mat 27:24
Geneva 1599
19:6 When the chief priests therefore and officers saw him, they cried out, saying, (a) Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.
(a) They will have him crucified whom, by an old custom of theirs, they should have stoned and hanged up as convicted of blasphemy: but they desire to have him crucified after the manner of the Romans.
John Gill
19:6 When the chief priests therefore, and officers, saw him,.... In this piteous condition, in his mock dress, and having on him all the marks of cruel usage, enough to have moved an heart of stone: and though they were the principal men of the priesthood, and who made great pretensions to religion and piety, and the officers were their servants and attendants, and all of them used to sacred employments; which might have been thought would have at least influenced them to the exercise of humanity and compassion to fellow creatures; yet instead of being affected with this sight, and wrought upon by it, to have agreed to his release, as Pilate hoped,
they cried out, saying, Crucify him, Crucify him; which was done in a very noisy and clamorous way; and the repetition of their request shows their malignity, vehemence, and impatience; and remarkable it is, that they should call for, and desire that kind of death the Scriptures had pointed out, that the Messiah should die, and which was predicted by Christ himself.
Pilate saith unto them, take ye him, and crucify him, for I find no fault in him. This was not leave to do it, as appears from the reason he gives, in which the innocence of Christ is again asserted; nor did the Jews take it in this light, as is evident from their reply; and it is clear, that after this Pilate thought he had a power either to release or crucify him; and he did afterwards seek to release him; and the Jews made a fresh request to crucify him; upon which he was delivered to be crucified: but this was said in a way of indignation, and as abhorring the action; and is an ironical concession, and a bitter sarcasm upon them, that men that professed so much religion and sanctity, could be guilty of such iniquity, as to desire the death of one that no fault could be found in; and therefore, if such were their consciences, for his part, he desired to have no concern in so unrighteous an action; but if they would, they must even do it themselves.
Robert Jamieson, A. R. Fausset and David Brown
19:6 When the chief priests . . . saw him, they cried out--their fiendish rage kindling afresh at the sight of Him.
Crucify him, crucify him--(See Mk 15:14).
Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him--as if this would relieve him of the responsibility of the deed, who, by surrendering Him, incurred it all!
19:719:7: Պատասխանի ետուն նմա Հրէայքն. Մեք՝ օրէնս ունիմք. եւ ըստ օրինա՛ց մերոց պարտի մեռանել. զի զանձն իւր Որդի՛ Աստուծոյ արար[2008]։ [2008] Ոմանք. Եւ ըստ մերոց օրինաց։
7. Հրեաները նրան պատասխանեցին. «Մենք օրէնք ունենք, եւ ըստ մեր օրէնքի պէտք է նա մեռնի, որովհետեւ իրեն Աստծու Որդի դարձրեց»:
7 Հրեաները պատասխան տուին իրեն. «Մենք օրէնք ունինք եւ մեր օրէնքին համեմատ պէտք է որ մեռնի, վասն զի ինքզինք Աստուծոյ Որդի ըրաւ»։
Պատասխանի ետուն նմա Հրեայքն. Մեք օրէնս ունիմք, եւ ըստ օրինաց մերոց պարտի մեռանել, զի զանձն իւր Որդի Աստուծոյ արար:

19:7: Պատասխանի ետուն նմա Հրէայքն. Մեք՝ օրէնս ունիմք. եւ ըստ օրինա՛ց մերոց պարտի մեռանել. զի զանձն իւր Որդի՛ Աստուծոյ արար[2008]։
[2008] Ոմանք. Եւ ըստ մերոց օրինաց։
7. Հրեաները նրան պատասխանեցին. «Մենք օրէնք ունենք, եւ ըստ մեր օրէնքի պէտք է նա մեռնի, որովհետեւ իրեն Աստծու Որդի դարձրեց»:
7 Հրեաները պատասխան տուին իրեն. «Մենք օրէնք ունինք եւ մեր օրէնքին համեմատ պէտք է որ մեռնի, վասն զի ինքզինք Աստուծոյ Որդի ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: Иудеи отвечали ему: мы имеем закон, и по закону нашему Он должен умереть, потому что сделал Себя Сыном Божиим.
19:7  ἀπεκρίθησαν αὐτῶ οἱ ἰουδαῖοι, ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν.
19:7. ἀπεκρίθησαν (They-were-separated-off) αὐτῷ (unto-it) οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"Ἡμεῖς (We) νόμον (to-a-parcelee) ἔχομεν, (we-hold,"καὶ (and) κατὰ (down) τὸν (to-the-one) νόμον (to-a-parcelee) ὀφείλει (it-debteth) ἀποθανεῖν, (to-have-had-died-off,"ὅτι (to-which-a-one) υἱὸν (to-a-Son) θεοῦ (of-a-Deity) ἑαυτὸν (to-self) ἐποίησεν. (it-did-unto)
19:7. responderunt ei Iudaei nos legem habemus et secundum legem debet mori quia Filium Dei se fecitThe Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God.
7. The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God.
19:7. The Jews answered him, “We have a law, and according to the law, he ought to die, for he has made himself the Son of God.”
19:7. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God:

7: Иудеи отвечали ему: мы имеем закон, и по закону нашему Он должен умереть, потому что сделал Себя Сыном Божиим.
19:7  ἀπεκρίθησαν αὐτῶ οἱ ἰουδαῖοι, ἡμεῖς νόμον ἔχομεν, καὶ κατὰ τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν.
19:7. responderunt ei Iudaei nos legem habemus et secundum legem debet mori quia Filium Dei se fecit
The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God.
19:7. The Jews answered him, “We have a law, and according to the law, he ought to die, for he has made himself the Son of God.”
19:7. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:7: We have a law - In Lev 24:14-16, we find that blasphemers of God were to be put to death; and the chief priests having charged Jesus with blasphemy, they therefore voted that he deserved to die. See Mat 26:65, Mat 26:66. They might refer also to the law against false prophets, Deu 18:20.
The Son of God - It is certain that the Jews understood this in a very peculiar sense. When Christ called himself the Son of God, they understood it to imply positive equality to the Supreme Being: and, if they were wrong, our Lord never attempted to correct them.
Albert Barnes: Notes on the Bible - 1834
19:7: We have a law - The law respecting blasphemy, Lev 24:16; Deu 13:1-5. They had arraigned Jesus on that charge before the Sanhedrin, and condemned him for it, Mat 26:63-65. But this was not the charge on which they had arraigned him before Pilate. They had accused him of sedition, Luk 23:2. On this charge they were now convinced that they could not get Pilate to condemn him. He declared him innocent. Still bent on his ruin, and resolved to gain their purpose, they now, contrary to their first intention, adduced the original accusation on which they had already pronounced him guilty. If they could not obtain his condemnation as a rebel, they now sought it as a blasphemer, and they appealed to Pilate to sanction what they believed was required in their law. Thus, to Pilate himself it became more manifest that he was innocent, that they had attempted to deceive him, and that the charge on which they had arraigned him was a mere pretence to obtain his sanction to their wicked design.
Made himself - Declared himself, or claimed to be.
The Son of God - The law did not forbid this, but it forbade blasphemy, and they considered the assumption of this title as the same as blasphemy Joh 10:30, Joh 10:33, Joh 10:36, and therefore condemned him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: We have: Lev 24:16; Deu 18:20
because: Joh 5:18, Joh 8:58, Joh 8:59, Joh 10:30-33, Joh 10:36-38; Mat 26:63-66, Mat 27:42, Mat 27:43; Mar 14:61-64; Mar 15:39; Rom 1:4
John Gill
19:7 The Jews answered him,.... Finding they could make nothing of the charge of sedition against him, and that Pilate could not be prevailed upon to condemn him to death upon that score, they try another method, and charge him with blasphemy; which, if the other had succeeded, they would have concealed; because this, if proved, according to their law, would not have brought on him the kind of death they were desirous of:
we have a law; meaning the law of Moses, which they had received by his hands from God:
and by our law he ought to die; referring either to the law concerning blasphemy in general, or concerning the false prophet, or to the having and asserting of other gods, and enticing to the worship of them; in either of which cases death by stoning was enjoined:
because he made himself the Son of God; the natural and essential Son of God; not by adoption, or on account of his incarnation and mediatorial office; but as being one with the Father, of the same nature with him, and equal to him in all his perfections and glory. This he had often asserted in his ministry, or what was equivalent to it, and which they so understood; and indeed had said that very morning, before the high priest in his palace, what amounted thereunto, and which he so interpreted; upon which he rent his garments, and charged him with blasphemy: for that God has a son, is denied by the Jews, since Jesus asserted himself to be so, though formerly believed by them; nor was it now denied that there was a Son of God, or that he was expected; but the blasphemy with them was, that Jesus set up himself to be he: but now it is vehemently opposed by them, that God has a son; so from Eccles 4:8 they endeavour to prove (q), that God has neither a brother, , "nor a son"; but, "hear, O Israel, they observe, the Lord our God is one Lord". And elsewhere (r),
""there is one"; this is the holy blessed God; "and not a second"; for he has no partner or equal in his world; "yea, he hath neither child nor brother"; he hath no brother, nor hath he a son; but the holy blessed God loves Israel, and calls them his children, and his brethren.''
All which is opposed to the Christian doctrine, relating to the sonship of Christ. The conduct of these men, at this time, deserves notice, as their craft in imposing on Pilate's ignorance of their laws; and the little regard that they themselves had to them, in calling for crucifixion instead of stoning; and their inconsistency with themselves, pretending before it was not lawful for them to put any man to death; and now they have a law, and by that law, in their judgment, he ought to die.
(q) Debarim Rabba, sect. 2. fol. 237. 3. (r) Midrash Kohelet, fol. 70. 1.
John Wesley
19:7 By our law he ought to die, because he made himself the Son of God - Which they understood in the highest sense, and therefore accounted blasphemy.
Robert Jamieson, A. R. Fausset and David Brown
19:7 The Jews answered him, We have a law, and by oar law he ought to die, because he made himself the Son of God--Their criminal charges having come to nothing, they give up that point, and as Pilate was throwing the whole responsibility upon them, they retreat into their own Jewish law, by which, as claiming equality with God (see Jn 5:18 and Jn 8:59), He ought to die; insinuating that it was Pilate's duty, even as civil governor, to protect their law from such insult.
19:819:8: Իբրեւ լուաւ զբանս զայսոսիկ Պեղատոս, առաւե՛լ եւս երկեաւ[2009]։ [2009] Ոմանք. Զբանս զայս Պիղ՛՛։
8. Երբ Պիղատոսը այս խօսքերը լսեց, աւելի եւս վախեցաւ:
8 Երբ Պիղատոս այս խօսքը լսեց, ա՛լ աւելի վախցաւ։
Իբրեւ լուաւ զբանս զայս Պիղատոս, առաւել եւս երկեաւ:

19:8: Իբրեւ լուաւ զբանս զայսոսիկ Պեղատոս, առաւե՛լ եւս երկեաւ[2009]։
[2009] Ոմանք. Զբանս զայս Պիղ՛՛։
8. Երբ Պիղատոսը այս խօսքերը լսեց, աւելի եւս վախեցաւ:
8 Երբ Պիղատոս այս խօսքը լսեց, ա՛լ աւելի վախցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: Пилат, услышав это слово, больше убоялся.
19:8  ὅτε οὗν ἤκουσεν ὁ πιλᾶτος τοῦτον τὸν λόγον, μᾶλλον ἐφοβήθη,
19:8. Ὅτε (Which-also) οὖν (accordingly) ἤκουσεν (it-heard,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"τοῦτον (to-the-one-this) τὸν (to-the-one) λόγον, (to-a-forthee,"μᾶλλον (more-such) ἐφοβήθη, (it-was-feareed-unto,"
19:8. cum ergo audisset Pilatus hunc sermonem magis timuitWhen Pilate therefore had heard this saying, he feared the more.
8. When Pilate therefore heard this saying, he was the more afraid;
19:8. Therefore, when Pilate had heard this word, he was more fearful.
19:8. When Pilate therefore heard that saying, he was the more afraid;
When Pilate therefore heard that saying, he was the more afraid:

8: Пилат, услышав это слово, больше убоялся.
19:8  ὅτε οὗν ἤκουσεν ὁ πιλᾶτος τοῦτον τὸν λόγον, μᾶλλον ἐφοβήθη,
19:8. cum ergo audisset Pilatus hunc sermonem magis timuit
When Pilate therefore had heard this saying, he feared the more.
19:8. Therefore, when Pilate had heard this word, he was more fearful.
19:8. When Pilate therefore heard that saying, he was the more afraid;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: - 9: Пилат уже с самого начала суда над Христом чувствовал некоторый страх перед иудеями, фанатизм которых ему был достаточно известен (Иосиф Флавий. Иудейская война, 11:9, 3). Теперь к этому прежнему страху присоединился новый суеверный страх перед человеком, о котором Пилат слышал, конечно, рассказы как о чудотворце, который успел у многих иудеев стать предметом благоговейного почитания. Встревоженный, он уводит Христа опять в преторию и спрашивает Его уже не как представитель правосудия, а просто как человек, в котором не угасли языческие представления о богах, которые сходили прежде на землю и жили среди людей. Но Христос не хочет отвечать человеку, который был так равнодушен к истине (18:38), не хочет говорить с ним о Своем божественном происхождении, так как Пилат и не понял бы Его.
Adam Clarke: Commentary on the Bible - 1831
19:8: He was the more afraid - While Jesus was accused only as a disturber of the peace of the nation, which accusation Pilate knew to be false, he knew he could deliver him, because the judgment in that case belonged to himself; but when the Jews brought a charge against him of the most capital nature, from their own laws, he then saw that he had every thing to fear, if he did not deliver Jesus to their will. The Sanhedrin must not be offended - the populace must not be irritated: from the former a complaint might be sent against him to Caesar; the latter might revolt, or proceed to some acts of violence, the end of which could not be foreseen. Pilate was certainly to be pitied: he saw what was right, and he wished to do it; but he had not sufficient firmness of mind. He did not attend to that important maxim, Fiat justitia: ruat caelum. Let justice be done, though the heavens should be dissolved. He had a vile people to govern, and it was not an easy matter to keep them quiet. Some suppose that Pilate's fear arose from hearing that Jesus had said he was the Son of God; because Pilate, who was a polytheist, believed that it was possible for the offspring of the gods to visit mortals; and he was afraid to condemn Jesus, for fear of offending some of the supreme deities. Perhaps the question in the succeeding verse refers to this.
Albert Barnes: Notes on the Bible - 1834
19:8: When Pilate therefore heard that saying - That they had accused him of blasphemy. As this was not the charge on which they had arraigned him before his bar, he had not before heard it, and it now convinced him more of their malignity and wickedness.
He was the more afraid - What was the ground of his fear is not declared by the evangelist. It was probably, however, the alarm of his conscience, and the fear of vengeance if he suffered such an act of injustice to be done as to put an innocent man to death. He was convinced of his innocence. He saw more and more clearly the design of the Jews; and it is not improbable that a pagan, who believed that the gods often manifested themselves to people, dreaded their vengeance if he suffered one who claimed to be divine, and who might be, to be put to death. It is clear that Pilate was convinced that Jesus was innocent; and in this state of agitation between the convictions of his own conscience, and the clamors of the Jews, and the fear of vengeance, and the certainty that he would do wrong if he gave him up, he was thrown into this state of alarm, and resolved again to question Jesus, that he might obtain satisfaction on the subjects that agitated his mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: heard: Joh 19:13; Act 14:11-19
Geneva 1599
19:8 (3) When Pilate therefore heard that saying, he was the more afraid;
(3) Pilate's conscience fights for Christ, but it immediately yields, because it is not upheld with the singular power of God.
John Gill
19:8 When Pilate therefore heard that saying,.... That Jesus had asserted himself to be the Son of God, and that the Jews had a law to put such a person to death that was guilty of such blasphemy:
he was the more afraid; he was afraid to put him to death, or to consent to it before; partly on account of his wife's message to him, and partly upon a conviction of the innocence of Christ, in his own conscience: and now he was more afraid, since here was a charge brought against him he did not well understand the meaning of; and a law of theirs pretended to be violated hereby, which should he pay no regard to, might occasion a tumult, since they were already become very clamorous and noisy; and he might be the more uneasy, test the thing they charged him with asserting, should be really fact; that he was one of the gods come down in the likeness of man; or that he was some demi-god at least, or so nearly related to deity, that it might be dangerous for him to have anything to do with him this way: and in this suspicion he might be strengthened, partly from the writings of the Heathens, which speak of such sort of beings; and partly from the miracles he might have heard were performed by Jesus; and also by calling to mind what he had lately said to him, that his kingdom was not of this world, and that he was come into it to bear witness to the truth.
John Wesley
19:8 He was the more afraid - He seems to have been afraid before of shedding innocent blood.
Robert Jamieson, A. R. Fausset and David Brown
19:8 When Pilate . . . heard this saying, he was the more afraid--the name "SON OF GOD," the lofty sense evidently attached to it by His Jewish accusers, the dialogue he had already held with Him, and the dream of his wife (Mt 27:19), all working together in the breast of the wretched man.
19:919:9: Եմուտ դարձեալ անդրէն յապարանսն, եւ ասէ ցՅիսուս. Ուստի՞ ես դու։ Եւ Յիսուս ո՛չ ետ նմա պատասխանի։
9. Դարձեալ, մի անգամ եւս մտաւ ապարանքը եւ Յիսուսին ասաց՝ որտեղի՞ց ես դու: Եւ Յիսուս նրան պատասխան չտուեց:
9 Ու նորէն պալատը մտնելով՝ ըսաւ Յիսուսին. «Ուրկէ՞ ես դուն»։ Բայց Յիսուս պատասխան չտուաւ անոր։
Եմուտ դարձեալ անդրէն յապարանսն, եւ ասէ ցՅիսուս. Ուստի՞ ես դու: Եւ Յիսուս ոչ ետ նմա պատասխանի:

19:9: Եմուտ դարձեալ անդրէն յապարանսն, եւ ասէ ցՅիսուս. Ուստի՞ ես դու։ Եւ Յիսուս ո՛չ ետ նմա պատասխանի։
9. Դարձեալ, մի անգամ եւս մտաւ ապարանքը եւ Յիսուսին ասաց՝ որտեղի՞ց ես դու: Եւ Յիսուս նրան պատասխան չտուեց:
9 Ու նորէն պալատը մտնելով՝ ըսաւ Յիսուսին. «Ուրկէ՞ ես դուն»։ Բայց Յիսուս պատասխան չտուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: И опять вошел в преторию и сказал Иисусу: откуда Ты? Но Иисус не дал ему ответа.
19:9  καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν καὶ λέγει τῶ ἰησοῦ, πόθεν εἶ σύ; ὁ δὲ ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῶ.
19:9. καὶ (and) εἰσῆλθεν (it-had-came-into) εἰς (into) τὸ (to-the-one) πραιτώριον (to-a-praitorion) πάλιν (unto-furthered,"καὶ (and) λέγει (it-fortheth) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous,"Πόθεν (Whither-from) εἶ (thou-be) σύ; (thou?"ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἀπόκρισιν (to-a-separating-off) οὐκ (not) ἔδωκεν (it-gave) αὐτῷ. (unto-it)
19:9. et ingressus est praetorium iterum et dicit ad Iesum unde es tu Iesus autem responsum non dedit eiAnd he entered into the hall again; and he said to Jesus: Whence art thou? But Jesus gave him no answer.
9. and he entered into the palace again, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
19:9. And he entered into the praetorium again. And he said to Jesus. “Where are you from?” But Jesus gave him no response.
19:9. And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer:

9: И опять вошел в преторию и сказал Иисусу: откуда Ты? Но Иисус не дал ему ответа.
19:9  καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν καὶ λέγει τῶ ἰησοῦ, πόθεν εἶ σύ; ὁ δὲ ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῶ.
19:9. et ingressus est praetorium iterum et dicit ad Iesum unde es tu Iesus autem responsum non dedit ei
And he entered into the hall again; and he said to Jesus: Whence art thou? But Jesus gave him no answer.
19:9. And he entered into the praetorium again. And he said to Jesus. “Where are you from?” But Jesus gave him no response.
19:9. And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:9: Whence art thou? - This certainly does not mean, From what country art thou? for Pilate knew this well enough; but it appears he made this inquiry to know who were the parents of Christ; what were his pretensions, and whether he really were a demigod, such as the heathens believed in. To this question we find our Lord gave no answer. He had already told him that his kingdom was not of this world; and that he came to erect a spiritual kingdom, not a temporal one: Joh 18:36, Joh 18:37. This answer he deemed sufficient; and he did not choose to satisfy a criminal curiosity, nor to enter then into any debate concerning the absurdity of the heathen worship.
Albert Barnes: Notes on the Bible - 1834
19:9: Whence art thou? - See the notes at Joh 7:27. Pilate knew that he was a Galilean, but this question was asked to ascertain whether he claimed to be the Son of God - whether a mere man, or whether divine.
Jesus gave him no answer - Probably for the following reasons:
1. Jesus had already told Pilate Jesus' design, and the nature of his kingdom, Joh 18:36-37.
2. Jesus had said enough to satisfy Pilate of Jesus' innocence. Of that Pilate was convinced. Pilate's duty was clear, and if he had had firmness to do it, he would not have asked this. Jesus, by his silence, therefore rebuked Pilate for his lack of firmness, and his unwillingness to do what his conscience told him was right.
3. It is not probable that Pilate would have understood Jesus if Jesus had declared to Pilate the truth about Jesus' origin, and about his being the Son of God.
4. After what had been done - after he had satisfied Pilate of his innocence, and then had been beaten and mocked by his permission he had no reason to expect justice at his hands, and therefore properly declined to make any further defense. By this the prophecy Isa 53:7 was remarkably fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Whence: Joh 8:14, Joh 9:29, Joh 9:30; Jdg 13:6
But: Psa 38:13-15; Isa 53:7; Mat 27:12-14; Mar 15:3-5; Act 8:32, Act 8:33; Phi 1:28
John Gill
19:9 And went again into the judgment hall,.... From whence he came out, taking Jesus along with him, in order to interrogate him alone upon this head:
and saith unto Jesus, whence art thou? meaning not of what country he was, for he knew he was of the nation of the Jews; nor in what place he was born, whether at Bethlehem or at Nazareth, for this was no concern of his; but from whence he sprung, who were his ancestors, and whether his descent was from the gods, or from men; and if from the former, from which of them; for as Pilate was an Heathen, he must be supposed to speak as such:
but Jesus gave him no answer; for his question was frivolous, and deserved none; and besides, he was not worthy of one, who had used him so ill, when he knew, in his own conscience, that he was innocent; nor was he capable of taking in an answer, or able to judge whether it was right or wrong; and since Christ was come to die for the salvation of his people, it was not proper he should say anything that might be a means of hindering it.
John Wesley
19:9 Whence art thou? - That is, whose son art thou?
Robert Jamieson, A. R. Fausset and David Brown
19:9 and went again into the judgment hall, and saith to Jesus, Whence art thou?--beyond all doubt a question relating not to His mission but to His personal origin.
Jesus gave him no answer--He had said enough; the time for answering such a question was past; the weak and wavering governor is already on the point of giving way.
19:1019:10: Ասէ ցնա Պեղատոս. Ընդ իս ո՞չ խօսիս, ո՞չ գիտես եթէ իշխանութիւն ունիմ հանել զքեզ ՚ի խաչ, եւ իշխանութիւն ունիմ արձակե՛լ զքեզ։
10. Պիղատոսը նրան ասաց. «Ինձ հետ չե՞ս խօսում, չգիտե՞ս, որ իշխանութիւն ունեմ քեզ խաչը հանելու. եւ իշխանութիւն ունեմ քեզ ազատ արձակելու»:
10 Ուստի Պիղատոս ըսաւ անոր. «Ինծի հետ չե՞ս խօսիր. չե՞ս գիտեր թէ ես իշխանութիւն ունիմ քեզ խաչը հանելու ու իշխանութիւն ունիմ քեզ արձակելու»։
Ասէ ցնա Պիղատոս. Ընդ իս ո՞չ խօսիս, ո՞չ գիտես եթէ իշխանութիւն ունիմ հանել զքեզ ի խաչ, եւ իշխանութիւն ունիմ արձակել զքեզ:

19:10: Ասէ ցնա Պեղատոս. Ընդ իս ո՞չ խօսիս, ո՞չ գիտես եթէ իշխանութիւն ունիմ հանել զքեզ ՚ի խաչ, եւ իշխանութիւն ունիմ արձակե՛լ զքեզ։
10. Պիղատոսը նրան ասաց. «Ինձ հետ չե՞ս խօսում, չգիտե՞ս, որ իշխանութիւն ունեմ քեզ խաչը հանելու. եւ իշխանութիւն ունեմ քեզ ազատ արձակելու»:
10 Ուստի Պիղատոս ըսաւ անոր. «Ինծի հետ չե՞ս խօսիր. չե՞ս գիտեր թէ ես իշխանութիւն ունիմ քեզ խաչը հանելու ու իշխանութիւն ունիմ քեզ արձակելու»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: Пилат говорит Ему: мне ли не отвечаешь? не знаешь ли, что я имею власть распять Тебя и власть имею отпустить Тебя?
19:10  λέγει οὗν αὐτῶ ὁ πιλᾶτος, ἐμοὶ οὐ λαλεῖς; οὐκ οἶδας ὅτι ἐξουσίαν ἔχω ἀπολῦσαί σε καὶ ἐξουσίαν ἔχω σταυρῶσαί σε;
19:10. λέγει (It-fortheth) οὖν (accordingly) αὐτῷ (unto-it,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Ἐμοὶ (Unto-ME) οὐ (not) λαλεῖς; (thou-speak-unto?"οὐκ (Not) οἶδας (thou-had-come-to-see) ὅτι (to-which-a-one) ἐξουσίαν (to-a-being-out-unto) ἔχω (I-hold) ἀπολῦσαί (to-have-loosed-off) σε (to-thee) καὶ (and) ἐξουσίαν (to-a-being-out-unto) ἔχω (I-hold) σταυρῶσαί (to-have-en-staked) σε; (to-thee?"
19:10. dicit ergo ei Pilatus mihi non loqueris nescis quia potestatem habeo crucifigere te et potestatem habeo dimittere tePilate therefore saith to him: Speakest thou not to me? Knowest thou not that I have power to crucify thee, and I have power to release thee?
10. Pilate therefore saith unto him, Speakest thou not unto me? knowest thou not that I have power to release thee, and have power to crucify thee?
19:10. Therefore, Pilate said to him: “Will you not speak to me? Do you not know that I have authority to crucify you, and I have authority to release you?”
19:10. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee:

10: Пилат говорит Ему: мне ли не отвечаешь? не знаешь ли, что я имею власть распять Тебя и власть имею отпустить Тебя?
19:10  λέγει οὗν αὐτῶ ὁ πιλᾶτος, ἐμοὶ οὐ λαλεῖς; οὐκ οἶδας ὅτι ἐξουσίαν ἔχω ἀπολῦσαί σε καὶ ἐξουσίαν ἔχω σταυρῶσαί σε;
19:10. dicit ergo ei Pilatus mihi non loqueris nescis quia potestatem habeo crucifigere te et potestatem habeo dimittere te
Pilate therefore saith to him: Speakest thou not to me? Knowest thou not that I have power to crucify thee, and I have power to release thee?
19:10. Therefore, Pilate said to him: “Will you not speak to me? Do you not know that I have authority to crucify you, and I have authority to release you?”
19:10. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Пилат понял, что Христос не признает его достойным беседы с Собою, и с чувством оскорбленного самолюбия указывает Христу на то, что Он в его руках. Но Христос говорит в ответ Пилату, что сам он не имеет власти распоряжаться судьбой Христа (положить жизнь и принять ее назад - это зависит только от Самого Христа Ин. 10:17: и сл. ; 12:28: и сл.). Если же теперь Пилат и имеет право осудить Христа на казнь, то потому, что так ему указано (дано, т. е. назначено) свыше или от Бога (anwqen ср. 3:27). Напрасно Пилат гордится своим правом прокуратора в настоящем случае: он является в деле Христа жалким, бесхарактерным, лишенным совести человеком, которому, именно в силу таких ему присущих свойств, Бог и попустил стать палачом Неповинного Страдальца. Тем не менее, в словах Христа о Пилате ему не дается какого-нибудь оправдания. Нет, виновен и он, хотя вина его меньше, чем вина предавшего Христа Пилату. В том, что он осудил Христа, он показал свой низкий характер, свою испорченную натуру и, хотя, совершая свое кровавое дело, он исполнял, сам не сознавая того, таинственные предначертания воли Божией, тем не менее лично он, как судья - блюститель справедливости, изменил своему призванию и подлежит за это осуждению. Что же касается предавшего Христа Пилату иудейского народа и особенно первосвященника и священников (ср. 18:35; Твой народ и первосвященники предали Тебя мне), то этих людей Христос признает виновными в большей мере, чем Пилат, потому что они знали Писания, в которых содержались пророчества о Христе (5:39), а, с другой стороны, знали достаточно о деятельности Христа (15:24), чего нельзя было сказать о прокураторе, который далеко стоял от тех вопросов, какие возбудили враждебные чувства ко Христу в сердцах иудеев.
Albert Barnes: Notes on the Bible - 1834
19:10: Speakest thou not ... - This is the expression of a man of pride. He was not accustomed to be met with silence like this. He endeavored, therefore, to address the fears of Jesus, and to appall him with the declaration that his life was at his disposal, and that his safety depended on his favor. This arrogance called forth the reply of the Savior, and he told him that he had no power except what was given him from above. Jesus was not, therefore, to be intimidated by any claim of power in Pilate. His life was not in his hands, and he could not stoop to ask the favor of a man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: knowest: Joh 18:39; Dan 3:14, Dan 3:15, Dan 5:19
John Gill
19:10 Then saith Pilate unto him,.... Being angry with him, resenting his silence, and looking upon it as a contempt of him;
speakest thou not unto me? he wondered that he stood in no fear of him, who was the Roman governor, his judge; who had the power of life and death; and that he should make no answer to him, who was in so much dignity, and in so high and exalted a station.
Knowest thou not that I have power to crucify thee, and have power to release thee? proudly boasting of his authority to do one or the other. The sudden change of the man from fear, to vain and proud boasting, is to be observed; just now he was afraid of the divine power of Christ, lest he should have any divinity in him; and now he boasts and brags of his own power, and menaces and threatens with his authority to punish with death, even the death of tho cross; in which he discovers his wickedness, as a magistrate, to endeavour to terrify one that he himself believed to be innocent: and besides, his assertion is false; for he had no power, neither from God nor man, to crucify innocent men, and release criminals: and moreover, he himself must be self-condemned, who had a power, as he says, of releasing him, and yet did not do it, though he had once and again declared he found no fault in him.
Robert Jamieson, A. R. Fausset and David Brown
19:10 Then saith Pilate unto him, Speakest thou not to me?--The "me" is the emphatic word in the question. He falls back upon the pride of office, which doubtless tended to blunt the workings of his conscience.
knowest thou not that I have power to crucify thee, and have power to release thee?--said to work upon Him at once by fear and by hope.
19:1119:11: Պատասխանի ետ Յիսուս. Ո՛չ ունէիր դու իշխանութիւն ՚ի վերայ իմ՝ եւ ո՛չ մի, եթէ ոչ է՛ր տուեալ քեզ ՚ի վերուստ. վասն այնորիկ որ մատնեաց զիս քեզ, նորա՝ մե՛ծ մեղք են[2010]։ [2010] Օրինակ մի ընդ Ոսկանայ. Վասն այսորիկ որ մատնեացն զիս։ Ոմանք. Զիս քեզ, նմա մեծ մեղք։
11. Յիսուս պատասխանեց. «Դու իմ վրայ ոչ մի իշխանութիւն էլ չէիր ունենայ, եթէ քեզ ի վերուստ տրուած չլինէր. դրա համար էլ, ով ինձ քո ձեռքը մատնեց, նրա մեղքը աւելի մեծ է»:
11 Յիսուս պատասխան տուաւ. «Դուն իմ վրաս իշխանութիւն մըն ալ չէիր ունենար, եթէ քեզի վերէն տրուած չըլլար։ Անոր համար՝ ան որ զիս քեզի մատնեց, անոր մեղքը աւելի մեծ է»։
Պատասխանի ետ Յիսուս. Ոչ ունէիր դու իշխանութիւն ի վերայ իմ եւ ոչ մի, եթէ ոչ էր տուեալ քեզ ի վերուստ. վասն այնորիկ որ մատնեացն զիս քեզ, նորա մեծ մեղք են:

19:11: Պատասխանի ետ Յիսուս. Ո՛չ ունէիր դու իշխանութիւն ՚ի վերայ իմ՝ եւ ո՛չ մի, եթէ ոչ է՛ր տուեալ քեզ ՚ի վերուստ. վասն այնորիկ որ մատնեաց զիս քեզ, նորա՝ մե՛ծ մեղք են[2010]։
[2010] Օրինակ մի ընդ Ոսկանայ. Վասն այսորիկ որ մատնեացն զիս։ Ոմանք. Զիս քեզ, նմա մեծ մեղք։
11. Յիսուս պատասխանեց. «Դու իմ վրայ ոչ մի իշխանութիւն էլ չէիր ունենայ, եթէ քեզ ի վերուստ տրուած չլինէր. դրա համար էլ, ով ինձ քո ձեռքը մատնեց, նրա մեղքը աւելի մեծ է»:
11 Յիսուս պատասխան տուաւ. «Դուն իմ վրաս իշխանութիւն մըն ալ չէիր ունենար, եթէ քեզի վերէն տրուած չըլլար։ Անոր համար՝ ան որ զիս քեզի մատնեց, անոր մեղքը աւելի մեծ է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: Иисус отвечал: ты не имел бы надо Мною никакой власти, если бы не было дано тебе свыше; посему более греха на том, кто предал Меня тебе.
19:11  ἀπεκρίθη [αὐτῶ] ἰησοῦς, οὐκ εἶχες ἐξουσίαν κατ᾽ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει.
19:11. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it) Ἰησοῦς (an-Iesous,"Οὐκ (Not) εἶχες (thou-was-holding) ἐξουσίαν (to-a-being-out-unto) κατ' (down) ἐμοῦ (of-ME) οὐδεμίαν (to-not-moreover-one) εἰ (if) μὴ (lest) ἦν (it-was) δεδομένον (having-had-come-to-be-given) σοι (unto-thee) ἄνωθεν: (up-unto-which-from) διὰ (Through) τοῦτο (to-the-one-this) ὁ (the-one) παραδούς (having-had-given-beside) μέ (to-me) σοι (unto-thee) μείζονα (to-more-great) ἁμαρτίαν (to-an-un-adjusting-along-unto) ἔχει. (it-holdeth)
19:11. respondit Iesus non haberes potestatem adversum me ullam nisi tibi esset datum desuper propterea qui tradidit me tibi maius peccatum habetJesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee hath the greater sin.
11. Jesus answered him, Thou wouldest have no power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin.
19:11. Jesus responded, “You would not have any authority over me, unless it were given to you from above. For this reason, he who has handed me over to you has the greater sin.”
19:11. Jesus answered, Thou couldest have no power [at all] against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
Jesus answered, Thou couldest have no power [at all] against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin:

11: Иисус отвечал: ты не имел бы надо Мною никакой власти, если бы не было дано тебе свыше; посему более греха на том, кто предал Меня тебе.
19:11  ἀπεκρίθη [αὐτῶ] ἰησοῦς, οὐκ εἶχες ἐξουσίαν κατ᾽ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει.
19:11. respondit Iesus non haberes potestatem adversum me ullam nisi tibi esset datum desuper propterea qui tradidit me tibi maius peccatum habet
Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee hath the greater sin.
19:11. Jesus responded, “You would not have any authority over me, unless it were given to you from above. For this reason, he who has handed me over to you has the greater sin.”
19:11. Jesus answered, Thou couldest have no power [at all] against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:11: Hath the greater sin - It is a sin in thee to condemn me, while thou art convinced in thy conscience that I am innocent: but the Jews who delivered me to thee, and Judas who delivered me to the Jews, have the greater crime to answer for. Thy ignorance in some measure excuses thee; but the rage and malice of the Jews put them at present out of the reach of mercy.
Albert Barnes: Notes on the Bible - 1834
19:11: No power - No such power as you claim. You have not originated the power which you have. You have just as much as is given, and your ability extends no further.
Except it were given thee - It has been conceded or granted to you. God has ordered your life, your circumstances, and the extent of your dominion. This was a reproof of a proud man in office, who was forgetful of the great Source of his authority, and who supposed that by his own talents or fortune he had risen to his present place. Alas, how many men in office forget that God gives them their rank, and vainly think that it is owing to their own talents or merits that they have risen to such an elevation. Men of office and talent, as well as others, should remember that God gives them what they have, and that they have no influence except as it is conceded to them from on high.
From above - From God, or by his direction, and by the arrangements of his providence. Rom 13:1; "there is no power but of God; the powers that be are ordained of God." The words "from above" often refer to God or to heaven, Jam 1:17; Jam 3:15, Jam 3:17; Joh 3:3 (in the Greek). The providence of God was remarkable in so ordering affairs that a man, flexible and yielding like Pilate, should be entrusted with power in Judea. Had it been a man firm and unyielding in his duty one who could not be terrified or awed by the multitude Jesus would not have been delivered to be crucified, Act 2:23. God thus brings about his wise ends; and while Pilate was free, and acted out his nature without compulsion, yet the purposes of God, long before predicted, were fulfilled, and Jesus made an atonement for the sins of the world. Thus God overrules the wickedness and folly of men. He so orders affairs that the true character of men shall be brought out, and makes use of that character to advance his own great purposes.
Therefore - On this account. "You are a magistrate. Your power, as such, is given you by God. You are not, indeed, guilty for accusing me, or malignantly arraigning me; but you have power intrusted to you over my life; and the Jews, who knew this, and who knew that the power of a magistrate was given to him by God, have the greater sin for seeking my condemnation before a tribunal appointed by God, and for endeavoring to obtain so solemn a sanction to their own malignant and wicked purposes. They have endeavored to avail themselves of the civil power, the sacred appointment of God, and on this account their sin is greater." This does not mean that their sin was greater than that of Pilate, though that was true; but their sin was greater on account of the fact that they perseveringly and malignantly endeavored to obtain the sanction of the magistrate to their wicked proceedings. Nor does it mean, because God had purposed his death Act 2:23, and given power to Pilate, that therefore their sin was greater, for God's purpose in the case made it neither more nor less. It did not change the nature of their free acts. This passage teaches no such doctrine, but that their sin was aggravated by malignantly endeavoring to obtain the sanction of a magistrate who was invested with authority by God, and who wielded the power that God gave him. By this Pilate ought to have been convinced, and was convinced, of their wickedness, and hence he sought more and more to release him.
He that delivered me - The singular here is put for the plural, including Judas, the high priests, and the Sanhedrin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: Thou: Joh 3:27, Joh 7:30; Gen 45:7, Gen 45:8; Exo 9:14-16; Ch1 29:11; Psa 39:9, Psa 62:11; Jer 27:5-8; Lam 3:37; Dan 4:17, Dan 4:25, Dan 4:32, Dan 4:35, Dan 5:21; Mat 6:13; Luk 22:53; Act 2:23, Act 4:28; Rom 11:36, Rom 13:1; Jam 1:17
he: Joh 11:49, Joh 11:50, Joh 18:3; Mat 26:65, Mat 27:2; Mar 14:44
the greater: Joh 9:41, Joh 15:22-24; Luk 7:41, Luk 7:42, Luk 10:11-14, Luk 12:47, Luk 12:48; Heb 6:4-8; Jam 4:17
John Gill
19:11 Jesus answered,.... With great intrepidity and courage, with freedom and boldness, as being not at all dismayed with his threatenings, or affected with his proud boasts, and in order to expose the vanity of them:
thou couldst have no power at all against me, except it were given thee from above: meaning, not from the Jewish sanhedrim, whose court of judicature was in the temple, which was higher than the other part of the city; nor from the Roman emperor, or senate of Rome, the higher powers; by whom Pilate was made governor of Judea, and a judge in all causes relating to life and death; but reference is had to the place from whence he came, and to the decree and council of God above, and the agreement between the eternal three in heaven. Christ speaks of a power he had against him, that is, of taking away his life; he had no lawful power to do it at all; nor any power, right or wrong, had it not been given him by God: and which is to be ascribed, not merely to the general providence of God, without which nothing is done in this world; but to the determinate counsel of God, relating to this particular action of the crucifying of Christ; otherwise Christ, as God, could have struck Pilate his judge with death immediately, and without so doing could as easily have escaped out of his hands, as he had sometimes done out of the hands of the Jews; and, as man and Mediator, he could have prayed to his Father for, and have had, more than twelve legions of angels, which would soon have rescued him: but this was not to be; power was given to Pilate from heaven against him; not for any evil he himself had committed, or merely to gratify the envy and malice of the Jews, but for the salvation of God's elect, and for the glorifying of the divine perfections: and to this the Jews themselves agree in general,
"that all the things of this world depend on above; and when they agree above first, (they say (s),) they agree below; and that there is no power below, until that , "power is given from above"; and the whole of that depends on this:''
therefore he that delivered me unto thee, hath the greater sin; , "than thine", as the Syriac version adds; and to the same purpose the Persic. Pilate had been guilty of sin already in scourging Christ, and suffering the Roman soldiers to abuse him; and would be guilty of a greater in delivering him up to be crucified, who he knew was innocent: but the sin of Judas in delivering him into the hands of the chief priests and elders, and of the chief priest and elders and people of the Jews, in delivering him to Pilate to crucify him, according to the Roman manner, were greater, inasmuch as theirs proceeded from malice and envy, and was done against greater light and knowledge; for by his works, miracles, and ministry, as well as by their own prophecies, they might, or must have known, that he was the Messiah, and Son of God: and it is to be observed, that as there is a difference in sin, and that all sins are not equal, the circumstances of things making an alteration; so that God's decree concerning the delivery of his Son into the hands of sinful men, does not excuse the sin of the betrayers of him.
(s) Zohar in Gen. fol. 99. 1.
John Wesley
19:11 Thou couldst have no power over me - For I have done nothing to expose me to the power of any magistrate. Therefore he that delivered me to thee, namely, Caiaphas, knowing this, is more blamable than thou.
Robert Jamieson, A. R. Fausset and David Brown
19:11 Thou couldest--rather, "shouldst."
have no power at all against me--neither to crucify nor to release, nor to do anything whatever against Me [BENGEL].
except it were--"unless it had been."
given thee from above--that is, "Thou thinkest too much of thy power, Pilate: against Me that power is none, save what is meted out to thee by special divine appointment, for a special end."
therefore he that delivered me unto thee--Caiaphas, too wit--but he only as representing the Jewish authorities as a body.
hath the greater sin--as having better opportunities and more knowledge of such matters.
19:1219:12: Եւ յայնմանէ Պեղատոս խնդրէր արձակե՛լ զնա. եւ Հրեայքն աղաղակէին՝ եւ ասէին. Եթէ զդա՝ արձակես, չե՛ս բարեկամ կայսեր. ամենայն ոք որ թագաւոր կոչէ զանձն իւր, հակառա՛կ է կայսեր։
12. Սրանից յետոյ Պիղատոսը ուզում էր նրան ազատ արձակել: Իսկ հրեաները աղաղակում էին ու ասում. «Եթէ դրան արձակես, կայսրին բարեկամ չես: Ամենայն ոք, որ ինքն իրեն թագաւոր է կոչում, հակառակ է կայսեր»:
12 Անկէ յետոյ Պիղատոս կը փնտռէր թէ ի՛նչպէս զանիկա արձակէ. բայց Հրեաները կ’աղաղակէին ու կ’ըսէին. «Եթէ ատիկա արձակես, Կայսրին բարեկամը չես. ամէն ով որ ինքզինք թագաւոր կ’անուանէ, անիկա Կայսրին հակառակ կը խօսի»։
Եւ յայնմանէ Պիղատոս խնդրէր արձակել զնա. եւ Հրեայքն աղաղակէին եւ ասէին. Եթէ զդա արձակես, չես բարեկամ կայսեր. ամենայն ոք որ թագաւոր կոչէ զանձն իւր, հակառակ է կայսեր:

19:12: Եւ յայնմանէ Պեղատոս խնդրէր արձակե՛լ զնա. եւ Հրեայքն աղաղակէին՝ եւ ասէին. Եթէ զդա՝ արձակես, չե՛ս բարեկամ կայսեր. ամենայն ոք որ թագաւոր կոչէ զանձն իւր, հակառա՛կ է կայսեր։
12. Սրանից յետոյ Պիղատոսը ուզում էր նրան ազատ արձակել: Իսկ հրեաները աղաղակում էին ու ասում. «Եթէ դրան արձակես, կայսրին բարեկամ չես: Ամենայն ոք, որ ինքն իրեն թագաւոր է կոչում, հակառակ է կայսեր»:
12 Անկէ յետոյ Պիղատոս կը փնտռէր թէ ի՛նչպէս զանիկա արձակէ. բայց Հրեաները կ’աղաղակէին ու կ’ըսէին. «Եթէ ատիկա արձակես, Կայսրին բարեկամը չես. ամէն ով որ ինքզինք թագաւոր կ’անուանէ, անիկա Կայսրին հակառակ կը խօսի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: С этого [времени] Пилат искал отпустить Его. Иудеи же кричали: если отпустишь Его, ты не друг кесарю; всякий, делающий себя царем, противник кесарю.
19:12  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 τῶ καίσαρι.
19:12. ἐκ (Out) τούτου (of-the-one-this) ὁ (the-one) Πειλᾶτος (a-Peilatos) ἐζήτει (it-was-seeking-unto) ἀπολῦσαι (to-have-loosed-off) αὐτόν: (to-it) οἱ (the-ones) δὲ (moreover) Ἰουδαῖοι ( Iouda-belonged ) ἐκραύγασαν (they-yelled-to) λέγοντες ( forthing ,"Ἐὰν (If-ever) τοῦτον (to-the-one-this) ἀπολύσῃς, (thou-might-have-loosed-off,"οὐκ (not) εἶ (thou-be) φίλος (cared) τοῦ (of-the-one) Καίσαρος: (of-a-Kaisar) πᾶς (all) ὁ (the-one) βασιλέα (to-a-ruler-of) ἑαυτὸν (to-self) ποιῶν (doing-unto) ἀντιλέγει (it-ever-a-one-fortheth) τῷ (unto-the-one) Καίσαρι. (unto-a-Kaisar)
19:12. exinde quaerebat Pilatus dimittere eum Iudaei autem clamabant dicentes si hunc dimittis non es amicus Caesaris omnis qui se regem facit contradicit CaesariAnd from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar's friend. For whosoever maketh himself a king speaketh against Caesar.
12. Upon this Pilate sought to release him: but the Jews cried out, saying, If thou release this man, thou art not Caesar’s friend: every one that maketh himself a king speaketh against Caesar.
19:12. And from then on, Pilate was seeking to release him. But the Jews were crying out, saying: “If you release this man, you are no friend of Caesar. For anyone who makes himself a king contradicts Caesar.”
19:12. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.
And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar' s friend: whosoever maketh himself a king speaketh against Caesar:

12: С этого [времени] Пилат искал отпустить Его. Иудеи же кричали: если отпустишь Его, ты не друг кесарю; всякий, делающий себя царем, противник кесарю.
19:12  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 τῶ καίσαρι.
19:12. exinde quaerebat Pilatus dimittere eum Iudaei autem clamabant dicentes si hunc dimittis non es amicus Caesaris omnis qui se regem facit contradicit Caesari
And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar's friend. For whosoever maketh himself a king speaketh against Caesar.
19:12. And from then on, Pilate was seeking to release him. But the Jews were crying out, saying: “If you release this man, you are no friend of Caesar. For anyone who makes himself a king contradicts Caesar.”
19:12. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Пилату, несомненно, должно было понравиться то, что Христос сказал о нем. Он видел, что подсудимый понимает его затруднительное положение и снисходит к нему. Поэтому в таком смысле лучше понимать здесь выражение (ek toutou). Пилат с особенною настойчивостью стал добиваться освобождения подсудимого, хотя евангелист не сообщает, в чем состояли его усилия. Это намерение Пилата было замечено врагами Христа, которые с своей стороны усилили свои старания добиться осуждения Христа. Для этого они начинают угрожать Пилату доносом на его действия самому Кесарю (Тиверию), который, конечно, не простил бы Пилату легкомысленного отношения к делу, в котором был затронуть вопрос о его императорских правах: за оскорбление величества он мстил самым жестоким образом, не обращая внимания на высоту положения, какое занимал заподозренный в этом преступлении (Свет. Тив. 58. Тац. Анн. 3:38).
Adam Clarke: Commentary on the Bible - 1831
19:12: Pilate sought to release him - Pilate made five several attempts to release our Lord; as we may learn from Luk 23:4, Luk 23:15, Luk 23:20, Luk 23:22; Joh 19:4, Joh 19:12, Joh 19:13.
Thou art not Caesar's friend - Thou dost not act like a person who has the interest of the emperor at heart. Ambassadors, prefects, counsellors, etc., were generally termed the friends of the emperor. This insinuation determined Pilate to make no longer resistance: he was afraid of being accused, and he knew Tiberius was one of the most jealous and distrustful princes in the world. During his reign, accusations of conspiracies were much in fashion; they were founded on the silliest pretenses, and punished with excessive rigour. See Calmet, Tacit. An. l. i. c. 72, 73, 74. Sueton. in Tiber. c. 58.
Albert Barnes: Notes on the Bible - 1834
19:12: Sought to release him - He was more and more convinced of his innocence, and more unwilling to yield him to mere malice and envy in the face of justice.
But the Jews cried out ... - This moved Pilate to deliver Jesus into their hands. He feared that he would be accused of unfaithfulness to the interests of the Roman emperor if he did not condemn a man whom his own nation had accused of sedition. The Roman emperor then on the throne was exceedingly jealous and tyrannical, and the fear of losing his favor induced Pilate to deliver Jesus into their hands.
Caesar's friend - The friend of the Roman emperor. The name of the reigning emperor was Tiberius. After the time of Julius Caesar all the emperors were called Caesar, as all the kings of Egypt were called Pharaoh. This emperor was, during the latter part of his reign, the most cruel, jealous, and wicked that ever sat on the Roman throne.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: from: Mar 6:16-26; Act 24:24-27
thou art: Joh 18:33-36; Luk 23:2-5; Act 17:6, Act 17:7
John Gill
19:12 And from thenceforth Pilate sought to release him,.... From the time that Christ spoke the above words; or, as the Syriac version renders it, , "because of this", or on account of the words he had spoken; to which agree the Arabic and Ethiopic versions: he sought by all means, and studied every way to bring the Jews to agree to his release: his reasons were, because of the consciousness of guilt, and the danger of contracting more; the sense he might have of a Divine Being, to whom he was accountable for the exercise of his power; his suspicion that Jesus was the Son of God, or that he was more than a man; for he perceived that power went along with his words, by the effect they had on him: but though he sought to release him, he did not do it, nor use the power he boasted he had; the reason in himself was, he was desirous, that the Jews would concur with him; the secret one in providence was, God would not have it so; and yet things must be carried to this pitch, that it might appear that Christ suffered not for his own sins, but ours, and that he suffered willingly:
but the Jews cried out, saying, if thou let this man go, thou art not Caesar's friend. These were the chief priests, Scribes, and elders of the people, more especially, and by whom, the common people were stirred up to request his crucifixion: these still made a greater outcry, and in a more clamorous way urged, that should he be released, Pilate would show but little regard to Caesar, by whom he was raised to this dignity; who had put him into this trust; whom he represented, and in whose name he acted. This was a piece of craftiness in them, for nothing could more nearly affect Pilate, than an insinuation of want of friendship and fidelity to Tiberius, who was then Caesar, or emperor; and also, it was an instance of great hypocrisy in them, to pretend a regard to Caesar, when they scrupled paying tribute to him, and would have been glad, at any rate, to have been free from his yoke and government; and is a very spiteful hint, and carries in it a sort of threatening to Pilate, as if they would bring a charge against him to Caesar, should he let Jesus go with his life, whom they in a contemptuous manner call "this man": adding,
whosoever maketh himself a king, speaketh against Caesar; returning to their former charge of sedition, finding that that of blasphemy had not its effect: their reasoning is very fallacious, and mere sophistry; for though it might be allowed that whoever set up himself as a temporal king in any of Caesar's dominions, must be an enemy of his, a rebel against him; and such a declaration might be truly interpreted as high treason; yet Christ did not give out that he was such a king, but, on the contrary, that his kingdom was not of this world, and therefore did not assume to himself any part of Caesar's dominions and government; and though the Jews would have took him by force, and made him a king, he refused it, and got out of their hands.
Robert Jamieson, A. R. Fausset and David Brown
19:12 And from thenceforth--particularly this speech, which seems to have filled him with awe, and redoubled his anxiety.
Pilate sought to release him--that is, to gain their consent to it, for he could have done it at once on his authority.
but the Jews cried--seeing their advantage, and not slow to profit by it. If thou let this man go, thou art not CÃ&brvbr;sar's friend, &c.--"This was equivalent to a threat of impeachment, which we know was much dreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the purpose of destroying Jesus, to affect a zeal for the supremacy of a foreign prince" [WEBSTER and WILKINSON]. (See Jn 19:15).
When Pilate . . . heard that, . . . he brought Jesus forth, and sat down in--"upon"
the judgment seat--that he might pronounce sentence against the Prisoner, on this charge, the more solemnly.
in a place called the Pavement--a tesselated pavement, much used by the Romans.
in the Hebrew, Gabbatha--from its being raised.
19:1319:13: Իսկ Պեղատոս իբրեւ լուաւ զբանս զայսոսիկ, ա՛ծ զՅիսուս արտաքս՝ եւ նստա՛ւ ՚ի վերայ բեմին ՚ի տեղւոջն որ կոչէր Քարայատակ, եւ Եբրայեցերէն Կա՛պ պաթա[2011]։ [2011] Ոմանք. Լուաւ զբանս զայս։ Ոմանք. Կապպա՛ թա։
13. Իսկ երբ Պիղատոսը այս խօսքերը լսեց, Յիսուսին դուրս բերեց, նստեց բեմի վրայ, այն տեղը, որ Քարայատակ էր կոչւում, իսկ եբրայերէն՝ Կապպաթա:
13 Իսկ Պիղատոս, երբ այս խօսքը լսեց, դուրս հանեց Յիսուսը ու նստաւ բեմին վրայ, այն տեղը որ Քարայատակ կը կոչուէր եւ Եբրայեցերէն՝ Կապպաթա.
Իսկ Պիղատոս իբրեւ լուաւ զբանս զայսոսիկ, ած զՅիսուս արտաքս. եւ նստաւ ի վերայ բեմին ի տեղւոջն որ կոչէր Քարայատակ, եւ Եբրայեցերէն Կապպաթա:

19:13: Իսկ Պեղատոս իբրեւ լուաւ զբանս զայսոսիկ, ա՛ծ զՅիսուս արտաքս՝ եւ նստա՛ւ ՚ի վերայ բեմին ՚ի տեղւոջն որ կոչէր Քարայատակ, եւ Եբրայեցերէն Կա՛պ պաթա[2011]։
[2011] Ոմանք. Լուաւ զբանս զայս։ Ոմանք. Կապպա՛ թա։
13. Իսկ երբ Պիղատոսը այս խօսքերը լսեց, Յիսուսին դուրս բերեց, նստեց բեմի վրայ, այն տեղը, որ Քարայատակ էր կոչւում, իսկ եբրայերէն՝ Կապպաթա:
13 Իսկ Պիղատոս, երբ այս խօսքը լսեց, դուրս հանեց Յիսուսը ու նստաւ բեմին վրայ, այն տեղը որ Քարայատակ կը կոչուէր եւ Եբրայեցերէն՝ Կապպաթա.
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: Пилат, услышав это слово, вывел вон Иисуса и сел на судилище, на месте, называемом Лифостротон, а по-еврейски Гаввафа.
19:13  ὁ οὗν πιλᾶτος ἀκούσας τῶν λόγων τούτων ἤγαγεν ἔξω τὸν ἰησοῦν, καὶ ἐκάθισεν ἐπὶ βήματος εἰς τόπον λεγόμενον λιθόστρωτον, ἑβραϊστὶ δὲ γαββαθα.
19:13. Ὁ (The-one) οὖν (accordingly) Πειλᾶτος (a-Peilatos) ἀκούσας (having-heard) τῶν (of-the-ones) λόγων (of-forthees) τούτων (of-the-ones-these) ἤγαγεν (it-had-led) ἔξω (out-unto-which) τὸν (to-the-one) Ἰησοῦν, (to-an-Iesous,"καὶ (and) ἐκάθισεν (it-sat-down-to) ἐπὶ (upon) βήματος (of-a-stepping-to) εἰς (into) τόπον (to-an-occasion) λεγόμενον (to-being-forthed) Λιθόστρωτον, (to-Stone-strewed,"Ἐβραϊστὶ (unto-Hebrew) δὲ (moreover) Γαββαθά. (a-Gabbatha)
19:13. Pilatus ergo cum audisset hos sermones adduxit foras Iesum et sedit pro tribunali in locum qui dicitur Lithostrotus hebraice autem GabbathaNow when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha.
13. When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha.
19:13. Now when Pilate had heard these words, he brought Jesus outside, and he sat down in the seat of judgment, in a place which is called the Pavement, but in Hebrew, it is called the Elevation.
19:13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha:

13: Пилат, услышав это слово, вывел вон Иисуса и сел на судилище, на месте, называемом Лифостротон, а по-еврейски Гаввафа.
19:13  ὁ οὗν πιλᾶτος ἀκούσας τῶν λόγων τούτων ἤγαγεν ἔξω τὸν ἰησοῦν, καὶ ἐκάθισεν ἐπὶ βήματος εἰς τόπον λεγόμενον λιθόστρωτον, ἑβραϊστὶ δὲ γαββαθα.
19:13. Pilatus ergo cum audisset hos sermones adduxit foras Iesum et sedit pro tribunali in locum qui dicitur Lithostrotus hebraice autem Gabbatha
Now when Pilate had heard these words, he brought Jesus forth and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha.
19:13. Now when Pilate had heard these words, he brought Jesus outside, and he sat down in the seat of judgment, in a place which is called the Pavement, but in Hebrew, it is called the Elevation.
19:13. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Угроза иудеев подействовала на Пилата, и он, изменив свое намерение, вывел Христа снова из претории и сам сел на судейское кресло (bhma). Он и раньше, конечно, сидел на нем при начале суда над Христом, но теперь евангелист отмечает восхождение Пилата на судейское место, как нечто особенно важное, и указывает при этом день и час события. Этим евангелист хочет сказать, что Пилат решился произнести обвинительный приговор над Христом. Место, на котором было поставлено судейское кресло Пилата, говорит евангелист, называлось по-гречески Лифостротон (собственно - мозаичный пол), - так называли его говорившие по-гречески жители Иерусалима, - а по-еврейски Гаввафа (по одному толкованию возвышение, по другому блюдо).
Adam Clarke: Commentary on the Bible - 1831
19:13: The Pavement - Λιθοστρωτον, literally, a stone pavement: probably it was that place in the open court where the chair of justice was set, for the prefects of provinces always held their courts of justice in the open air, and which was paved with stones of various colors, like that of Ahasuerus, Est 1:6, of red, blue, white, and black marble; what we still term Mosaic work, or something in imitation of it; such as the Roman pavements frequently dug up in this and other countries, where the Romans have had military stations.
Gabbatha - That is, an elevated place; from גבה gabah, high, raised up; and it is very likely that the judgment seat was considerably elevated in the court, and that the governor went up to it by steps; and perhaps these very steps were what was called the Pavement. John does not say that Lithostroton, or the Pavement, is the meaning of the word Gabbatha; but that the place was called so in the Hebrew. The place was probably called Lithostroton, or the Pavement: the seat of judgment, Gabbatha, the raised or elevated place.
In several MSS. and versions, the scribes not understanding the Hebrew word, wrote it variously, Gabbatha, Gabatha, Kapphatha, Kappata, Gennetha, Gennaesa, and Gennesar. Lightfoot conjectures that the pavement here means the room Gazith in the temple, in which the grand council, called the Sanhedrin, held their meetings.
Albert Barnes: Notes on the Bible - 1834
19:13: Judgment-seat - The tribunal or place of pronouncing sentence. He came here to deliver him, in due form of law, into the hands of the Jews.
Pavement - This was an area or room of the judgment hall whose floor was made of small square stones of various colors. This was common in palaces and houses of wealth and splendor. See the notes at Mat 9:2.
Gabbatha - This word is not elsewhere used. It comes from a word signifying to be elevated. The name given to the place by the Hebrews was conferred from its being the place of the tribunal, as an elevated place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: heard: Joh 19:8; Pro 29:25; Isa 51:12, Isa 51:13, Isa 57:11; Luk 12:5; Act 4:19
and sat: Psa 58:1, Psa 58:2, Psa 82:5-7, Psa 94:20, Psa 94:21; Ecc 5:8; Amo 4:7
Geneva 1599
19:13 (4) When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, (b) Gabbatha.
(4) Pilate condemns himself first, with the same mouth with which he afterwards condemns Christ.
(b) "Gabbatha" signifies a high place, as judgment seats are.
John Gill
19:13 When Pilate therefore heard that saying,.... Of the Jews, that a freeing of Jesus would show an unfriendliness to Caesar; and gave very broad hints that they would accuse him to Caesar of treachery and unfaithfulness, in letting go a man, that made pretensions to be a king in his territories; and knowing well the jealousies and suspicions of Tiberius, and fearing lest it would turn to his own disrepute and disadvantage, immediately
he brought Jesus forth out of the judgment hall, the place where he had been examined in; not to declare his innocence, nor to move their pity, nor to release him, but to pass sentence on him.
And he sat down in the judgment seat: for that purpose. He had sat but little all this while, but was continually going in and out to examine Jesus, and converse with the Jews; but he now takes his place, and sits down as a judge, in order to give the finishing stroke to this affair; and where he sat down, was
in the place that is called the pavement, but in the Hebrew, Gabbatha. This place, in the Greek tongue, was called "Lithostrotos"; or "the pavement of stones", as the Syriac version renders it: it is thought to be the room "Gazith", in which the sanhedrim sat in the temple when they tried capital causes (t); and it was so called, because it was paved with smooth, square, hewn stones:
"it was in the north part; half of it was holy, and half of it common; and it had two doors, one for that part which was holy, and another for that which was common; and in that half which was common the sanhedrim sat (u).''
So that into this part of it, and by this door, Pilate, though a Gentile, might enter. This place, in the language of the Jews, who at this time spoke Syriac, was "Gabbatha", front its height, as it should seem; though the Syriac and Persic versions read "Gaphiphtha", which signifies a fence, or an enclosure. Mention is made in the Talmud (w) of the upper "Gab" in the mountain of the house; but whether the same with this "Gabbaths", and whether this is the same with the chamber "Gazith", is not certain. The Septuagint use the same word as John here does, and call by the same name the pavement of the temple on which the Israelites felt and worshipped God, 2Chron 7:3.
(t) Gloss. in T. Bab. Avoda Zara, fol. 8. 2. (u) T. Bab. Yoma, fol. 25. 1. Maimon. Hilch. Beth Habbechira, c. 5. sect. 17. Bartenora in Misn. Middot, c. 5. sect. 3. (w) T. Bab. Sabbat, fol. 115. 1.
John Wesley
19:13 Pilate sat down on the judgment seat - Which was then without the palace, in a place called, in Greek, the pavement, on account of a beautiful piece of Mosaic work, with which the floor was adorned: but in Hebrew, Gabbatha - Or the high place, because it stood on an eminence, so that the judge sitting on his throne might be seen and heard by a considerable number of people.
19:1419:14: Էր ուրբա՛թն զատկի. եւ էր ժա՛մ իբրեւ վեցերորդ, եւ ասէ ցՀրեայսն. Ահա՛ թագաւորդ ձեր՝ ցձե՛զ[2012]։ [2012] Ոմանք. Եւ էր իբրեւ ժամ... ահա թագաւոր ձեր։
14. Զատկի նախօրէն էր, եւ կէսօրուայ մօտ էր: Եւ նա հրեաներին ասաց. «Ահա ձեր թագաւորը՝ ձեզ»:
14 Զատկին ուրբաթ օրն էր ու ժամը վեցին ատեններն էր. եւ Հրեաներուն ըսաւ. «Ահա ձեր թագաւորը»։
Էր ուրբաթն զատկի, եւ էր ժամ իբրեւ վեցերորդ,) եւ ասէ ցՀրեայսն. Ահա թագաւորդ ձեր [79]ցձեզ:

19:14: Էր ուրբա՛թն զատկի. եւ էր ժա՛մ իբրեւ վեցերորդ, եւ ասէ ցՀրեայսն. Ահա՛ թագաւորդ ձեր՝ ցձե՛զ[2012]։
[2012] Ոմանք. Եւ էր իբրեւ ժամ... ահա թագաւոր ձեր։
14. Զատկի նախօրէն էր, եւ կէսօրուայ մօտ էր: Եւ նա հրեաներին ասաց. «Ահա ձեր թագաւորը՝ ձեզ»:
14 Զատկին ուրբաթ օրն էր ու ժամը վեցին ատեններն էր. եւ Հրեաներուն ըսաւ. «Ահա ձեր թագաւորը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: Тогда была пятница перед Пасхою, и час шестый. И сказал [Пилат] Иудеям: се, Царь ваш!
19:14  ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη. καὶ λέγει τοῖς ἰουδαίοις, ἴδε ὁ βασιλεὺς ὑμῶν.
19:14. ἦν (It-was) δὲ (moreover) παρασκευὴ (an-equipping-beside) τοῦ (of-the-one) πάσχα, (of-a-Pascha,"ὥρα (an-hour) ἦν (it-was) ὡς (as) ἕκτη. (sixth) καὶ (And) λέγει (it-fortheth) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ,"Ἴδε (Thou-should-have-had-seen,"ὁ (the-one) βασιλεὺς (a-ruler-of) ὑμῶν. (of-ye)
19:14. erat autem parasceve paschae hora quasi sexta et dicit Iudaeis ecce rex vesterAnd it was the parasceve of the pasch, about the sixth hour: and he saith to the Jews: Behold your king.
14. Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King!
19:14. Now it was the preparation day of the Passover, about the sixth hour. And he said to the Jews, “Behold your king.”
19:14. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King:

14: Тогда была пятница перед Пасхою, и час шестый. И сказал [Пилат] Иудеям: се, Царь ваш!
19:14  ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη. καὶ λέγει τοῖς ἰουδαίοις, ἴδε ὁ βασιλεὺς ὑμῶν.
19:14. erat autem parasceve paschae hora quasi sexta et dicit Iudaeis ecce rex vester
And it was the parasceve of the pasch, about the sixth hour: and he saith to the Jews: Behold your king.
19:14. Now it was the preparation day of the Passover, about the sixth hour. And he said to the Jews, “Behold your king.”
19:14. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Иоанн говорит, что осуждение Христа на распятие и, следовательно, само распятие состоялось в пятницу перед Пасхой (точнее: в пятницу Пасхи, заменяя этим указание евангелиста Марка: "пятница, которая пред субботой" - 15:42). Этим он хотел отметить особую важность того дня, в который был распят Христос: Христос, так сказать, приготовляется к закланию (самое слово пятница по-гречески означает "приготовление", и читатели Евангелия хорошо понимали смысл этого), как приготовлялся накануне Пасхи к ночной трапезе агнец.

Час шестый, т. е. двенадцатый. Точнее будет перевести: около двенадцати (wV ekth). Некоторые толкователи (из наших особенно Гладков в 3-м издании своего толкового Евангелия, с. 718-722) стараются доказать, что евангелист считает здесь по римскому, а не по иудейско-вавилонскому счислению, т. е. разумеет шестой час утра, в соответствии с указанием евангелиста Марка, по которому Христос был распят в третий, т. е., по римскому счету, в девятый час утра (15:25). Но против этого предположения говорит то обстоятельство, что никто из древних церковных толкователей не прибегал к такому способу соглашения показаний евангелистов Марка и Иоанна. Притом известно, что в те времена, когда Апостол Иоанн писал свое Евангелие, во всем греко-римском мире часы дня считались так же, как у евреев, от восхода до захода солнца (Плиний, Ест. ист. 2: 188). Очень вероятно, что Иоанн в настоящем случае и хотел точнее определить время распятия Христа, чем оно указано у Марка.

В заключение Пилат делает последнюю попытку спасти Христа, снова указывая иудеям на то, что ведь они отдают на казнь своего царя. "Другие народы услышат - хочет сказать Пилат, - что в Иудее распяли царя, и вам же это послужит к стыду".
Adam Clarke: Commentary on the Bible - 1831
19:14: It was the preparation of the Passover - That is, the time in which they were just preparing to kill the paschal lamb. Critics differ widely concerning the time of our Lord's crucifixion; and this verse is variously understood. Some think it signifies merely the preparation of the Sabbath; and that it is called the preparation of the passover, because the preparation of the Sabbath happened that year on the eve of the Passover. Others think that the preparation of the Sabbath is distinctly spoken of in Joh 19:31, and was different from what is here mentioned. Contending nations may be more easily reconciled than contending critics.
The sixth hour - Mark says, Mar 15:25, that it was the third hour. Τριτη, the third, is the reading of DL, four others, the Chron. Alex., Seuerus Antiochen., Ammonius, with others mentioned by Theophylact. Nonnus, who wrote in the fifth century, reads τριτη, the third. As in ancient times all the numbers were written in the manuscripts not at large but in numeral letters, it was easy for Γ three, to be mistaken for Ϛ six. The Codex Bezae has generally numeral letters instead of words. Bengel observes that he has found the letter Γ gamma, Three, exceedingly like the Ϛ episemon, Six, in some MSS. The major part of the best critics think that τριτη, the third, is the genuine reading. See the note on Mar 15:25.
Behold your king! - This was probably intended as an irony; and, by thus turning their pretended serious apprehensions into ridicule, he hoped still to release him.
Albert Barnes: Notes on the Bible - 1834
19:14: The preparation of the passover - See the notes at Mar 15:42.
The sixth hour - Twelve o'clock noon. Mark says Mar 15:25 that it was the third hour. See the difficulty explained in the notes at that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: the preparation: Joh 19:31, Joh 19:32, Joh 19:42; Mat 27:62; Mar 15:42; Luk 23:54
the sixth: Instead of εκτη [Strong's G1623], sixth, several manuscripts and fathers have τριτη [Strong's G5154], third, as in the parallel place. Mar 15:25, Mar 15:33, Mar 15:34
Behold: Joh 19:3, Joh 19:5, Joh 19:19-22
John Gill
19:14 And it was the preparation of the passover,.... So the Jews (x) say, that Jesus suffered on the eve of the passover; and the author of the blasphemous account of his life says (y), it was the eve both of the passover and the sabbath; which account so far agrees with the evangelic history; but then this preparation of the passover was not of the passover lamb, for that had been prepared and eaten the night before. Nor do I find that there was any particular day which was called "the preparation of the passover" in such sense, and much less that this day was the day before the eating of the passover. According to the law in Ex 12:3 the lamb for the passover was to be separated from the rest of the flock on the tenth day of the month, and to be kept up till the fourteenth; but this is never called the preparation of the passover; and was it so called, it cannot be intended here; the preparing and making ready the passover the evangelists speak of, were on the same day it was eaten, and design the getting ready a place to eat it in, and things convenient for that purpose, and the killing the lamb, and dressing it, and the like, Mt 26:17 there is what the Jews call , which was a space of fifteen days before the passover, and began at the middle of the thirty days before the feast, in which they used to ask questions, and explain the traditions concerning the passover (z): but this is never called the preparation of the passover: and on the night of the fourteenth month they sought diligently, in every hole and corner of their houses, for leavened bread, in order to remove it (a); but this also never went by any such name: wherefore, if any respect is had to the preparation for the passover, it must either design the preparation of the "Chagigah", which was a grand festival, commonly kept on the fifteenth day, and which was sometimes called the passover; or else the preparation for the whole feast all the remaining days of it; See Gill on Jn 18:28 but it seems best of all to understand it only of the preparation for the sabbath, which, because it was in the passover week, is called the passover preparation day: and it may be observed, that it is sometimes only called "the day of the preparation", and "the preparation", Mt 27:62 and sometimes the "Jews' preparation day", Jn 19:42 and it is explained by the Evangelist Mk 15:42. "It was the preparation, that is, the day before the sabbath"; on which they both prepared themselves for the sabbath, and food to eat on that day; and this being the time of the passover likewise, the preparation was the greater: and therefore to distinguish this preparation day for the sabbath, from others, it is called the passover preparation; nor have I observed that any other day is called the preparation but that before the sabbath: the Jews dispute about preparing food for the sabbath on a feast day, as this was; they seem to forbid it, but afterwards soften their words, and allow it with some provisos: their canon runs thus (b);
"a feast day which falls on the eve of the sabbath, a man may not boil (anything) at the beginning of the feast day for the sabbath; but he may boil for the feast day; and if there is any left, it may be left for the sabbath; and he may make a boiling on the eve of a feast day, and depend on it for the sabbath: the house of Shamtoni say two boilings; and the house of Hillell say one boiling.''
Bartenora on the passage observes, that some say the reason of this boiling on the evening of a feast day, is for the honour of the sabbath; for because from the evening of the feast day, the sabbath is remembered, that which is best is chosen for the sabbath, that the sabbath may not be forgotten through the business of the feast day. The account Maimonides (c) gives of this matter is,
"on a common day they "prepare" for the sabbath, and on a common day they prepare for a feast day; but they do not prepare on a feast day for the sabbath, nor is the sabbath, "a preparation" for a feast day.''
This seems to be contrary to the practice of the Jews in the time of Christ, as related by the evangelists, understanding by the preparation they speak of, a preparation of food for the sabbath; but what he afterwards says (d) makes some allowance for it:
"a feast day, which happens to be on the eve of the sabbath, (Friday,) they neither bake nor boil, on a feast day what is eaten on the morrow, on the sabbath; and this prohibition is from the words of the Scribes, (not from the word of God,) that a man should not boil any thing on a feast day for a common day, and much less for the sabbath; but if he makes a boiling (or prepares food) on the evening of a feast day on which he depends and boils and bakes on a feast day for the sabbath, lo, this is lawful; and that on which he depends is called the mingling of food.''
And this food, so called, was a small portion of food prepared on a feast for the sabbath, though not less than the quantity of an olive, whether for one man or a thousand (e); by virtue of which, they depending on it for the sabbath, they might prepare whatever they would, after having asked a blessing over it, and saying (f),
"by this mixture it is free for me to bake and boil on a feast day what is for the morrow, the sabbath; and if a man prepares for others, he must say for me, and for such an one, and such an one; or for the men of the city, and then all of them may bake and boil on a feast day for the sabbath.''
And about the sixth hour; to which agrees the account in Mt 27:45, Lk 23:44 but Mk 15:25 says that "it was the third hour, and they crucified him"; and Beza says, he found it so written in one copy; and so read Peter of Alexandria, Beza's ancient copy, and some others, and Nonnus: but the copies in general agree in, and confirm the common reading, and which is differently accounted for; some by the different computations of the Jews and Romans; others by observing that the day was divided into four parts, each part containing three hours, and were called the third, the sixth, the ninth, and the twelfth hours; and not only that time, when one of these hours came, was called by that name, but also from that all the space of the three hours, till the next came, was called by the name of the former: for instance, all the space from nine o'clock till twelve was called "the third hour"; and all from twelve till three in the afternoon "the sixth hour": hence the time of Christ's crucifixion being supposed to be somewhat before, but yet near our twelve of the clock, it may be truly here said that it was about the sixth hour; and as truly by Mark the third hour; that space, which was called by the name of the third hour, being not yet passed, though it drew toward an end. This way go Godwin and Hammond, whose words I have expressed, and bids fair for the true solution of the difficulty: though it should be observed, that Mark agrees with the other evangelists about the darkness which was at the sixth hour, the time of Christ's crucifixion, Mk 15:33 and it is to be remarked, that he does not say that it was the third hour "when" they crucified him, or that they crucified him at the third hour; but it was the third hour, "and" they crucified him, as Dr. Lightfoot observes. It was the time of day when they should have been at the daily sacrifice, and preparing for the solemnity of that day particularly, which was their Chagigah, or grand feast; but instead of this they were prosecuting his crucifixion, which they brought about by the sixth hour. And about this time Pilate said, and did the following things:
and he saith unto the Jews, behold your king; whom some of your people, it seems, have owned for their king, and you charge as setting up himself as one; see what a figure he makes; does he look like a king? this he said, in order to move upon their affections, that, if possible, they might agree to release him, and to shame them out of putting such a poor despicable creature to death; and as upbraiding them for their folly, in fearing anything from so mean and contemptible a man.
(x) T. Bab. Sanhedrin, fol. 43. 1. & 67. 1. (y) Toldos Jesu, p. 18. (z) Misn. Shekalim, c. 3. sect. 1. & Bartenora in ib. T. Bab. Pesachim, fol. 6. 1. (a) Misn. Pesachim, c. 1. sect. 1, 2, 3. (b) Misn. Betza, c. 2. sect. 1. (c) Hilchot Yom Tob. c. 1. sect. 19. (d) Ib. c. 6. sect. 1. (e) Maimon. & Bartenora in Misn. Betza, c. 2. sect. 1. (f) Maimon. Hilchot Yom Tob, c. 6. sect. 8.
John Wesley
19:14 It was the preparation of the passover - For this reason both the Jews and Pilate were desirous to bring the matter to a conclusion. Every Friday was called the preparation, (namely, for the Sabbath.) And as often as the passover fell on a Friday, that day was called the preparation of the passover.
Robert Jamieson, A. R. Fausset and David Brown
19:14 It was the preparation--that is, the day before the Jewish sabbath.
and about the sixth hour--The true reading here is probably, "the third hour"--or nine A.M.--which agrees best with the whole series of events, as well as with the other Evangelists.
he saith to the Jews, Behold your King!--Having now made up his mind to yield to them, he takes a sort of quiet revenge on them by this irony, which he knew would sting them. This only reawakens their cry to despatch Him.
19:1519:15: Եւ նոքա աղաղակէին. Բա՛րձ ՚ի մէնջ բա՛րձ ՚ի մէնջ՝ եւ հա՛ն զդա ՚ի խա՛չ։ Ասէ ցնոսա Պեղատոս. Ես՝ զթագաւորդ ձեր՝ ՚ի խա՞չ հանիցեմ։ Պատասխանի ետուն քահանայապետքն չի՛ք մեր թագաւոր՝ բա՛ց ՚ի կայսերէ[2013]։ [2013] Ոմանք. Եւ նոքա աղաղակեցին... բայց ՚ի կայսերէ։
15. Իսկ նրանք աղաղակում էին. «Վերացրո՛ւ մեր միջից, վերացրո՛ւ մեր միջից եւ խա՛չը հանիր նրան»: Պիղատոսը նրանց ասաց. «Ես ձեր թագաւորին խա՞չը հանեմ»: Քահանայապետները պատասխանեցին. «Չունենք մենք այլ թագաւոր, բացի կայսրից»:
15 Բայց անոնք աղաղակեցին. «Վերցո՛ւր, վերցո՛ւր, խա՛չը հանէ ատիկա»։ Պիղատոս ըսաւ անոնց. «Ձեր թագաւորը խա՞չը հանեմ»։ Քահանայապետները պատասխան տուին. «Մենք Կայսրէն զատ թագաւոր չունինք»։
Եւ նոքա աղաղակէին. Բարձ [80]ի մէնջ, բարձ [81]ի մէնջ, եւ հան զդա ի խաչ: Ասէ ցնոսա Պիղատոս. Ես զթագաւորդ ձեր ի խա՞չ հանիցեմ: Պատասխանի ետուն քահանայապետքն. չիք մեր թագաւոր բաց ի կայսերէ:

19:15: Եւ նոքա աղաղակէին. Բա՛րձ ՚ի մէնջ բա՛րձ ՚ի մէնջ՝ եւ հա՛ն զդա ՚ի խա՛չ։ Ասէ ցնոսա Պեղատոս. Ես՝ զթագաւորդ ձեր՝ ՚ի խա՞չ հանիցեմ։ Պատասխանի ետուն քահանայապետքն չի՛ք մեր թագաւոր՝ բա՛ց ՚ի կայսերէ[2013]։
[2013] Ոմանք. Եւ նոքա աղաղակեցին... բայց ՚ի կայսերէ։
15. Իսկ նրանք աղաղակում էին. «Վերացրո՛ւ մեր միջից, վերացրո՛ւ մեր միջից եւ խա՛չը հանիր նրան»: Պիղատոսը նրանց ասաց. «Ես ձեր թագաւորին խա՞չը հանեմ»: Քահանայապետները պատասխանեցին. «Չունենք մենք այլ թագաւոր, բացի կայսրից»:
15 Բայց անոնք աղաղակեցին. «Վերցո՛ւր, վերցո՛ւր, խա՛չը հանէ ատիկա»։ Պիղատոս ըսաւ անոնց. «Ձեր թագաւորը խա՞չը հանեմ»։ Քահանայապետները պատասխան տուին. «Մենք Կայսրէն զատ թագաւոր չունինք»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: Но они закричали: возьми, возьми, распни Его! Пилат говорит им: Царя ли вашего распну? Первосвященники отвечали: нет у нас царя, кроме кесаря.
19:15  ἐκραύγασαν οὗν ἐκεῖνοι, ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ πιλᾶτος, τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς, οὐκ ἔχομεν βασιλέα εἰ μὴ καίσαρα.
19:15. ἐκραύγασαν (They-yelled-to) οὖν (accordingly,"ἐκεῖνοι (the-ones-thither,"Ἆρον (Thou-should-have-lifted,"ἆρον, (thou-should-have-lifted,"σταύρωσον (thou-should-have-en-staked) αὐτόν. (to-it) λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"Τὸν (To-the-one) βασιλέα (to-a-ruler-of) ὑμῶν (of-ye) σταυρώσω; (I-shall-en-stake?"ἀπεκρίθησαν (They-were-separated-off) οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of,"Οὐκ (Not) ἔχομεν (we-hold) βασιλέα (to-a-ruler-of) εἰ (if) μὴ (lest) Καίσαρα. (to-a-Kaisar)
19:15. illi autem clamabant tolle tolle crucifige eum dixit eis Pilatus regem vestrum crucifigam responderunt pontifices non habemus regem nisi CaesaremBut they cried out: Away with him: Away with him: Crucify him. Pilate saith to them: shall I crucify your king? The chief priests answered: We have no king but Caesar.
15. They therefore cried out, Away with , away with , crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
19:15. But they were crying out: “Take him away! Take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The high priests responded, “We have no king except Caesar.”
19:15. But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar:

15: Но они закричали: возьми, возьми, распни Его! Пилат говорит им: Царя ли вашего распну? Первосвященники отвечали: нет у нас царя, кроме кесаря.
19:15  ἐκραύγασαν οὗν ἐκεῖνοι, ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ πιλᾶτος, τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς, οὐκ ἔχομεν βασιλέα εἰ μὴ καίσαρα.
19:15. illi autem clamabant tolle tolle crucifige eum dixit eis Pilatus regem vestrum crucifigam responderunt pontifices non habemus regem nisi Caesarem
But they cried out: Away with him: Away with him: Crucify him. Pilate saith to them: shall I crucify your king? The chief priests answered: We have no king but Caesar.
19:15. But they were crying out: “Take him away! Take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The high priests responded, “We have no king except Caesar.”
19:15. But they cried out, Away with [him], away with [him], crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Первосвященники не хотят и слушать увещаний Пилата: они совершенно отрешились от всяких национальных мечтаний о собственном иудейском царе, они стали или, по крайней мере, показывают себя верными подданными Кесаря.
Adam Clarke: Commentary on the Bible - 1831
19:15: Away with him - Αρον: probably this means, kill him. In Isa 57:1, it is said, και ανδρες, δικαιοι αιρονται, and just men are taken away; that is, according to some, by a violent death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Away: Joh 19:6; Luk 23:18; Act 21:36, Act 22:22
We have: Joh 18:31; Gen 49:10; Eze 21:26, Eze 21:27
John Gill
19:15 But they cried out, Away with him,.... As a person hateful and loathsome to them, the sight of whom they could not bear; and this they said with great indignation and wrath, and with great vehemency, earnestness and importunacy, in a very clamorous way; repeating the words
away with him: they were impatient until he was ordered away for execution; and nothing would satisfy them but the crucifixion of him; and therefore they say,
crucify him; which is also repeated in the Syriac version; for this was what they thirsted after, and were so intent upon; this cry was made by the chief priests:
Pilate saith unto them, shall I crucify your King? This he said either seriously or jeeringly, and it may be with a view to draw out of them their sentiments concerning Caesar, as well as him; however it had this effect;
the chief priests answered, we have no king but Caesar; whereby they denied God to be their king, though they used to say, and still say in their prayers; "we have no king but God" (g): they rejected the government of the King Messiah, and tacitly confessed that the sceptre was departed from Judah; and what they now said, came quickly upon them, and still continues; for according to prophecy, Hos 3:4 they have been many days and years "without a king": and this they said in spite to Jesus, and not in respect to Caesar, whose government they would have been glad to have had an opportunity to shake off. They could name no one as king but Jesus, or Caesar; the former they rejected, and were obliged to own the latter: it is a poor observation of the Jew (h) upon this passage, that it
"shows that before the crucifixion of Jesus, the Roman Caesars ruled over Israel; and that this Caesar was Tiberius, who had set Pilate over Jerusalem, as is clear from Lk 3:1. Wherefore here is an answer to the objection of the Nazarenes, who say that the Jews, for the sin of crucifying Jesus, lost their kingdom.''
To which may be replied, that this is not said by any of the writers of the New Testament, that the kingdom of the Jews was taken away from them for their sin of crucifying Jesus; and therefore this is no contradiction to anything said by them; this is only the assertion of some private persons, upon whom it lies to defend themselves; and what is asserted, is defensible, nor do the words of the text militate against it: for though before the crucifixion of Christ the Jews were tributary to the Roman Caesars, and Roman governors were sent to preside among them; yet the government was not utterly taken from them, or their kingdom lost; they indeed feared this would be the case, should Jesus succeed and prosper, as he did, saying, "the Romans shall come and take away both our place and nation", Jn 11:48, which shows, that as yet this was not done; though for their disbelief and rejection of the Messiah, their destruction was hastening on apace; and after the crucifixion of him, all power was taken from them; the government was seized upon by the Romans entirely, and at last utterly destroyed; besides, the Jews did not own Caesar to be their king, though they said this now to serve a turn; and after this they had kings of the race of Herod over them, though placed there by the Roman emperor or senate.
(g) T. Bab. Taanith, fol. 25. 2. Seder Tephillot, fol. 46. 2. Ed. Basil. fol. 71. 2. Ed. Amsterd. (h) R. Isaac Chizzuk Emuna, par. 2. c. 57. p. 446.
Robert Jamieson, A. R. Fausset and David Brown
19:15 crucify your King? . . . We have no king but CÃ&brvbr;sar--"Some of those who thus cried died miserably in rebellion against CÃ&brvbr;sar forty years afterwards. But it suited their present purpose" [ALFORD].
19:1619:16: Յայնժամ ետ զնա ՚ի ձեռս նոցա, զի ՚ի խա՛չ ելանիցէ։
16. Այն ժամանակ Յիսուսին յանձնեց նրանց ձեռքը, որպէսզի խաչը հանուի:
16 Այն ատեն անոնց ձեռքը տուաւ զանիկա, որպէս զի խաչուի։
Յայնժամ ետ զնա ի ձեռս նոցա, զի ի խաչ ելանիցէ:

19:16: Յայնժամ ետ զնա ՚ի ձեռս նոցա, զի ՚ի խա՛չ ելանիցէ։
16. Այն ժամանակ Յիսուսին յանձնեց նրանց ձեռքը, որպէսզի խաչը հանուի:
16 Այն ատեն անոնց ձեռքը տուաւ զանիկա, որպէս զի խաչուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: Тогда наконец он предал Его им на распятие. И взяли Иисуса и повели.
19:16  τότε οὗν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. παρέλαβον οὗν τὸν ἰησοῦν·
19:16. τότε (To-the-one-which-also) οὖν (accordingly) παρέδωκεν (it-gave-beside) αὐτὸν (to-it) αὐτοῖς (unto-them) ἵνα (so) σταυρωθῇ. (it-might-have-been-en-staked,"Παρέλαβον (they-had-taken-beside) οὖν (accordingly) τὸν (to-the-one) Ἰησοῦν: (to-an-Iesous)
19:16. tunc ergo tradidit eis illum ut crucifigeretur susceperunt autem Iesum et eduxeruntThen therefore he delivered him to them to be crucified. And they took Jesus and led him forth.
16. Then therefore he delivered him unto them to be crucified.
19:16. Therefore, he then handed him over to them to be crucified. And they took Jesus and led him away.
19:16. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.
Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away:

16: Тогда наконец он предал Его им на распятие. И взяли Иисуса и повели.
19:16  τότε οὗν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. παρέλαβον οὗν τὸν ἰησοῦν·
19:16. tunc ergo tradidit eis illum ut crucifigeretur susceperunt autem Iesum et eduxerunt
Then therefore he delivered him to them to be crucified. And they took Jesus and led him forth.
19:16. Therefore, he then handed him over to them to be crucified. And they took Jesus and led him away.
19:16. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: - 17: Объясн. см. в толк. на Евангелие Мф. 27:24-38: и парал.

Почему Иоанн не упоминает о Симоне Киринеянине? Очень вероятно, что он хотел этим лишить опоры существовавшее у древних гностиков-василидиан мнение, будто бы вместо Христа на кресте был распят по ошибке Симон (Ириней, прот. ерес. 1:24, 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. 17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: 18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

We have here sentence of death passed upon our Lord Jesus, and execution done soon after. A mighty struggle Pilate had had within him between his convictions and his corruptions; but at length his convictions yielded, and his corruptions prevailed, the fear of man having a greater power over him than the fear of God.

I. Pilate gave judgment against Christ, and signed the warrant for his execution, v. 16. We may see here, 1. How Pilate sinned against his conscience: he had again and again pronounced him innocent, and yet at last condemned him as guilty. Pilate, since he came to be governor, had in many instances disobliged and exasperated the Jewish nation; for he was a man of a haughty and implacable spirit, and extremely wedded to his humour. He had seized upon the Corban, and spent it upon a water-work; he had brought into Jerusalem shields stamped with Cæsar's image, which was very provoking to the Jews; he had sacrificed the lives of many to his resolutions herein. Fearing therefore that he should be complained of for these and other insolences, he was willing to gratify the Jews. Now this makes the matter much worse. If he had been of an easy, soft, and pliable disposition, his yielding to so strong a stream had been the more excusable; but for a man that was so wilful in other things, and of so fierce a resolution, to be overcome in a thing of this nature, shows him to be a bad man indeed, that could better bear the wronging of his conscience than the crossing of his humour. 2. How he endeavoured to transfer the guilt upon the Jews. He delivered him not to his own officers (as usual), but to the prosecutors, the chief priests and elders; so excusing the wrong to his own conscience with this, that it was but a permissive condemnation, and that he did not put Christ to death, but only connived at those that did it. 3. How Christ was made sin for us. We deserved to have been condemned, but Christ was condemned for us, that to us there might be no condemnation. God was now entering into judgment with his Son, that he might not enter into judgment with his servants.

II. Judgment was no sooner given than with all possible expedition the prosecutors, having gained their point, resolved to lose not time lest Pilate should change his mind, and order a reprieve (those are enemies to our souls, the worst of enemies, that hurry us to sin, and then leave us no room to undo what we have done amiss), and also lest there should be an uproar among the people, and they should find a greater number against them than they had with so much artifice got to be for them. It were well if we would be thus expeditious in that which is good, and not stay for more difficulties.

1. They immediately hurried away the prisoner. The chief priests greedily flew upon the prey which they had been long waiting for; now it is drawn into their net. Or they, that is, the soldiers who were to attend the execution, they took him and led him away, not to the place whence he came, and thence to the place of execution, as is usual with us, but directly to the place of execution. Both the priests and the soldiers joined in leading him away. Now was the Son of man delivered into the hands of men, wicked and unreasonable men. By the law of Moses (and in appeals by our law) the prosecutors were to be the executioners, Deut. xvii. 7. And the priests here were proud of the office. His being led away does not suppose him to have made any opposition, but the scripture must be fulfilled, he was led as a sheep to the slaughter, Acts viii. 32. We deserved to have been led forth with the workers of iniquity as criminals to execution, Ps. cxxv. 5. But he was led forth for us, that we might escape.

2. To add to his misery, they obliged him as long as he was able, to carry his cross (v. 17), according to the custom among the Romans; hence Furcifer was among them a name of reproach. Their crosses did not stand up constantly, as our gibbets do in the places of execution, because the malefactor was nailed to the cross as it lay along upon the ground, and then it was lifted up, and fastened in the earth, and removed when the execution was over, and commonly buried with the body; so that every one that was crucified had a cross of his own. Now Christ's carrying his cross may be considered, (1.) As a part of his sufferings; he endured the cross literally. It was a long and thick piece of timber that was necessary for such a use, and some think it was neither seasoned nor hewn. The blessed body of the Lord Jesus was tender, and unaccustomed to such burdens; it had now lately been harassed and tired out; his shoulders were sore with the stripes they had given him; every jog of the cross would renew his smart, and be apt to strike the thorns he was crowned with into his head; yet all this he patiently underwent, and it was but the beginning of sorrows. (2.) As answering the type which went before him; Isaac, when he was to be offered, carried the wood on which he was to be bound and with which he was to be burned. (3.) As very significant of his undertaking, the Father having laid upon him the iniquity of us all (Isa. liii. 6), and he having to take away sin by bearing it in his own body upon the tree, 1 Pet. ii. 24. He had said in effect, On me be the curse; for he was made a curse for us, and therefore on him was the cross. (4.) As very instructive to us. Our Master hereby taught all his disciples to take up their cross, and follow him. Whatever cross he calls us out to bear at any time, we must remember that he bore the cross first, and, by bearing it for us, bears it off from us in great measure, for thus he hath made his yoke easy, and his burden light. He bore that end of the cross that had the curse upon it; this was the heavy end; and hence all that are his are enabled to call their afflictions for him light, and but for a moment.

3. They brought him to the place of execution: He went forth, not dragged against his will, but voluntary in his sufferings. He went forth out of the city, for he was crucified without the gate, Heb. xiii. 12. And, to put the greater infamy upon his sufferings, he was brought to the common place of execution, as one in all points numbered among the transgressors, a place called Golgotha, the place of a skull, where they threw dead men's skulls and bones, or where the heads of beheaded malefactors were left,--a place ceremonially unclean; there Christ suffered, because he was made sin for us, that he might purge our consciences from dead works, and the pollution of them. If one would take notice of the traditions of the elders, there are two which are mentioned by many of the ancient writers concerning this place:-- (1.) That Adam was buried here, and that this was the place of his skull, and they observe that where death triumphed over the first Adam there the second Adam triumphed over him. Gerhard quotes for this tradition Origen, Cyprian, Epiphanius, Austin, Jerome, and others. (2.) That this was that mountain in the land of Moriah on which Abraham offered up Isaac, and the ram was a ransom for Isaac.

4. There they crucified him, and the other malefactors with him (v. 18): There they crucified him. Observe (1.) What death Christ died; the death of the cross, a bloody, painful, shameful death, a cursed death. He was nailed to the cross, as a sacrifice bound to the altar, as a Saviour fixed for his undertaking; his ear nailed to God's door-post, to serve him for ever. He was lifted up as the brazen serpent, hung between heaven and earth because we were unworthy of either, and abandoned by both. His hands were stretched out to invite and embrace us; he hung upon the tree some hours, dying gradually in the full use of reason and speech, that he might actually resign himself a sacrifice. (2.) In what company he died: Two others with him. Probably these would not have been executed at that time, but at the request of the chief priests, to add to the disgrace of our Lord Jesus, which might be the reason why one of them reviled him, because their death was hastened for his sake. Had they taken two of his disciples, and crucified them with him, it had been an honour to him; but, if such as they had been partakers with him in suffering, it would have looked as if they had been undertakers with him in satisfaction. Therefore it was ordered that his fellow-sufferers should be the worst of sinners, that he might bear our reproach, and that the merit might appear to be his only. This exposed him much to the people's contempt and hatred, who are apt to judge of persons by the lump, and are not curious in distinguishing, and would conclude him not only malefactor because he was yoked with malefactors, but the worst of the three because put in the midst. But thus the scripture was fulfilled, He was numbered among the transgressors. He did not die at the altar among the sacrifices, nor mingle his blood with that of bulls and goats; but he died among the criminals, and mingled his blood with theirs who were sacrificed to public justice.

And now let us pause awhile, and with an eye of faith look upon Jesus. Was ever sorrow like unto his sorrow? See him who was clothed with glory stripped of it all, and clothed with shame-him who was the praise of angels made a reproach of men--him who had been with eternal delight and joy in the bosom of his Father now in the extremities of pain and agony. See him bleeding, see him struggling, see him dying, see him and love him, love him and live to him, and study what we shall render.
Adam Clarke: Commentary on the Bible - 1831
19:16: Then delivered he him - This was not till after he had washed his hands, Mat 27:24, to show, by that symbolical action, that he was innocent of the death of Christ. John omits this circumstance, together with the insults which Christ received from the soldiers. See Mat 27:26, etc.; Mar 15:16, etc.
Albert Barnes: Notes on the Bible - 1834
19:16: See the notes at Mat 27:32-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: Mat 27:26-31; Mar 15:15-20; Luk 23:24
Geneva 1599
19:16 (5) Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.
(5) Christ fastens Satan, sin, and death to the cross.
John Gill
19:16 Then delivered he him therefore,.... Perceiving he could not by any means work upon them, and that nothing would satisfy them but his death; he therefore passed sentence on him, and gave him up to their will,
unto them to be crucified; as they requested, and which was done in a judicial way, and all by divine appointment, according to the counsel and foreknowledge of God:
and they took Jesus and led him away; directly from the judgment hall, out of the city to the place of execution, whither he was led as a lamb to the slaughter, without opening his mouth against God or man; but behaved with the utmost patience, meekness, and resignation.
Robert Jamieson, A. R. Fausset and David Brown
19:16 Then delivered he him therefore unto them to be crucified, &c.--(See Mk 15:15).
19:1719:17: Եւ նոքա առեալ տանէի՛ն զնա. եւ բարձեալ էր ինքնի՛ն զխաչափայտն, եւ ելանէ՛ր ՚ի տեղին՝ որ անուանէր Գագաթան, եւ կոչէր Եբրայեցերէն Գողգոթա՛[2014]. [2014] Ոմանք. Որ անուանեալ էր Գագաթն։
17. Եւ նրանք առան Յիսուսին եւ տարան: Եւ խաչափայտը նա ինքն էր վերցրել եւ բարձրացնում էր այն տեղը, որի անունն էր Գագաթ, իսկ եբրայերէն կոչւում էր Գողգոթա,
17 Անոնք ալ առին Յիսուսը ու կը տանէին. Յիսուս իր խաչը վերցնելով՝ ելաւ Գագաթ ըսուած տեղը, որ Եբրայեցերէն Գողգոթա կը կոչուի։
Եւ նոքա առեալ տանէին զնա. եւ բարձեալ էր ինքնին զխաչափայտն, եւ ելանէր ի տեղին որ անուանեալ էր Գագաթան, եւ կոչէր Եբրայեցերէն Գողգոթա:

19:17: Եւ նոքա առեալ տանէի՛ն զնա. եւ բարձեալ էր ինքնի՛ն զխաչափայտն, եւ ելանէ՛ր ՚ի տեղին՝ որ անուանէր Գագաթան, եւ կոչէր Եբրայեցերէն Գողգոթա՛[2014].
[2014] Ոմանք. Որ անուանեալ էր Գագաթն։
17. Եւ նրանք առան Յիսուսին եւ տարան: Եւ խաչափայտը նա ինքն էր վերցրել եւ բարձրացնում էր այն տեղը, որի անունն էր Գագաթ, իսկ եբրայերէն կոչւում էր Գողգոթա,
17 Անոնք ալ առին Յիսուսը ու կը տանէին. Յիսուս իր խաչը վերցնելով՝ ելաւ Գագաթ ըսուած տեղը, որ Եբրայեցերէն Գողգոթա կը կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1717: И, неся крест Свой, Он вышел на место, называемое Лобное, по-еврейски Голгофа;
19:17  καὶ βαστάζων ἑαυτῶ τὸν σταυρὸν ἐξῆλθεν εἰς τὸν λεγόμενον κρανίου τόπον, ὃ λέγεται ἑβραϊστὶ γολγοθα,
19:17. καὶ (And) βαστάζων (carrying-to) αὑτῷ (unto-itself) τὸν (to-the-one) σταυρὸν (to-a-stake) ἐξῆλθεν (it-had-came-out) εἰς (into) τὸν (to-the-one) λεγόμενον (to-being-forthed) Κρανίου (of-a-Culminatelet) Τόπον, (to-an-occasion,"ὃ (which) λέγεται (it-be-forthed) Ἐβραϊστὶ (unto-Hebrew) Γολγοθά, (a-Golgatha,"
19:17. et baiulans sibi crucem exivit in eum qui dicitur Calvariae locum hebraice GolgothaAnd bearing his own cross, he went forth to the place which is called Calvary, but in Hebrew Golgotha.
17. They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew Golgotha:
19:17. And carrying his own cross, he went forth to the place which is called Calvary, but in Hebrew it is called the Place of the Skull.
19:17. And he bearing his cross went forth into a place called [the place] of a skull, which is called in the Hebrew Golgotha:
And he bearing his cross went forth into a place called [the place] of a skull, which is called in the Hebrew Golgotha:

17: И, неся крест Свой, Он вышел на место, называемое Лобное, по-еврейски Голгофа;
19:17  καὶ βαστάζων ἑαυτῶ τὸν σταυρὸν ἐξῆλθεν εἰς τὸν λεγόμενον κρανίου τόπον, ὃ λέγεται ἑβραϊστὶ γολγοθα,
19:17. et baiulans sibi crucem exivit in eum qui dicitur Calvariae locum hebraice Golgotha
And bearing his own cross, he went forth to the place which is called Calvary, but in Hebrew Golgotha.
19:17. And carrying his own cross, he went forth to the place which is called Calvary, but in Hebrew it is called the Place of the Skull.
19:17. And he bearing his cross went forth into a place called [the place] of a skull, which is called in the Hebrew Golgotha:
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Adam Clarke: Commentary on the Bible - 1831
19:17: Bearing his cross - He bore it all alone first; when he could no longer carry the whole through weakness, occasioned by the ill usage he had received, Simon, a Cyrenian, helped him to carry it: see the note on Mat 27:32.
Golgotha - See on Mat 27:33 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: he: Mat 10:38, Mat 16:24, Mat 27:31-33; Mar 8:34, Mar 10:21, Mar 15:21, Mar 15:22; Luk 9:23, Luk 14:27; Luk 23:26, Luk 23:33
went: Lev 16:21, Lev 16:22, Lev 24:14; Num 15:35, Num 15:36; Kg1 21:13; Luk 23:33; Act 7:58; Heb 13:11-13
Golgotha: Golgotha, of which Κρανιον [Strong's G2898] and Calvaria are merely translations, is supposed to have been a hill, or a rising on a greater hill, on the north-west of Jerusalem. Mat 27:33, Mat 27:34; Mar 15:21, Mar 15:22; Luk 23:33
John Gill
19:17 And he bearing his cross,.... Which was usual for malefactors to do, as Lipsius (i) shows out of Artemidorus, and Plutarch; the former says,
"the cross is like to death, and he that is to be fixed to it, first bears it;''
and the latter says,
"and everyone of the malefactors that are punished in body, "carries out his own cross".''
So Christ, when he first went out to be crucified, carried his cross himself, until the Jews, meeting with Simon the Cyrenian, obliged him to bear it after him; that is, one part of it; for still Christ continued to bear a part himself: of this Isaac was a type, in carrying the wood on his shoulders for the burnt offering; and this showed that Christ was made sin, and a curse for us, and that our sins, and the punishment which belonged to us, were laid on him, and bore by him; and in this he has left us an example to go forth without the camp, bearing his reproach:
went forth in a place called the place of a skull, which is called in the Hebrew, Golgotha: and signifies a man's skull: it seems, that as they executed malefactors here, so they buried them here; and in process of time, their bones being dug up to make room for others, their skulls, with other bones, lay up and down in this place; from whence it had its name in the Syriac dialect, which the Jews then usually spake: here some say Adam's skull was found, and that it had its name from thence. This was an ancient tradition, as has been observed in the notes on See Gill on Mt 27:33, and See Gill on Lk 23:33 the Syriac writers have it (k), who say,
"when Noah went out of the ark there was made a distribution of the bones of Adam; to Shem, his head was given, and the place in which he was buried is called "Karkaphta": where likewise Christ was crucified;''
which word signifies a skull, as Golgotha does: and so likewise the Arabic writers (l); who affirm that Shem said these words to Melchizedek,
"Noah commanded that thou shouldst take the body of Adam, and bury it in the middle of the earth; therefore let us go, I and thou, and bury it; wherefore Shem and Melchizedek went to take the body of Adam, and the angel of the Lord appeared to them and went before them, till they came to the place Calvary, where they buried him, as the angel of the Lord commanded them:''
the same also had the ancient fathers of the Christian church; Cyprian (m) says, that it is a tradition of the ancients, that Adam was buried in Calvary under the place where the cross of Christ was fixed; and Jerom makes mention of it more than once; so Paula and Eustochium, in an epistle supposed to be dictated by him, or in which he was assisting, say (n), in this city, meaning Jerusalem, yea in this place, Adam is said to dwell, and to die; from whence the place where our Lord was crucified is called Calvary, because there the skull of the ancient man was buried: and in another place he himself says (o), that he heard one disputing in the church and explaining, Eph 5:14 of Adam buried in Calvary, where the Lord was crucified, and therefore was so called. Ambrose (p) also takes notice of it; the place of the cross, says he, is either in the midst of the land, that it might be conspicuous to all, or over the grave of Adam, as the Hebrews dispute: others say that the hill itself was in the form of a man's skull, and therefore was so called; it was situated, as Jerom says (q), on the north of Mount Zion, and is thought by some to be the same with the hill Gareb, in Jer 31:39. It was usual to crucify on high hills, so Polycrates was crucified upon the highest top of Mount Mycale (r).
(i) De Cruce, l. 2. c. 5. p. 76. (k) Bar Bahluli apud Castel. Lexic. Polyglot. col. 3466. (l) Elmacinus, p. 13. Patricides, p. 12. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 257. (m) De Resurrectione Christi, p. 479. (n) Epist. Marcellae, fol. 42. L. Tom. I. (o) Comment. in Eph. v. 14. (p) Comment. in Luc. xx. 33. (q) De locis Hebraicis, fol. 92. F. (r) Valer. Maxim. l. 6. c. ult.
John Wesley
19:17 Bearing his cross - Not the whole cross, (for that was too large and heavy,) but the transverse beam of it, to which his hands were afterward fastened. This they used to make the person to be executed carry. Mt 27:31; Mk 15:20; Lk 23:26.
Robert Jamieson, A. R. Fausset and David Brown
19:17 CRUCIFIXION AND DEATH OF THE LORD JESUS. (Jn 19:17-30)
And he bearing his cross--(See on Lk 23:26).
went forth--Compare Heb 13:11-13, "without the camp"; "without the gate." On arriving at the place, "they gave Him vinegar to drink mingled with gall [wine mingled with myrrh, Mk 15:23], and when He had tasted thereof, He would not drink" (Mt 27:34). This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain.
Fill high the bowl, and spice it well, and pour
The dews oblivious: for the Cross is sharp,
The Cross is sharp, and He
Is tenderer than a lamb.
KEBLE.
But our Lord would die with every faculty clear, and in full sensibility to all His sufferings.
Thou wilt feel all, that Thou may'st pity all;
And rather would'st Thou wrestle with strong pain
Than overcloud Thy soul,
So clear in agony,
Or lose one glimpse of Heaven before the time,
O most entire and perfect Sacrifice,
Renewed in every pulse.
KEBLE.
19:1819:18: ուր եւ ՚ի խա՛չն իսկ հանին զնա. եւ ընդ նմա երկո՛ւս եւս ա՛յլս աստի եւ անտի, եւ ՚ի միջի զՅիսուս[2015]։ [2015] Ոմանք. Որ եւ ՚ի խաչ իսկ հա՛՛... այլ աստի... եւ միջի Յիսուս։
18. որտեղ եւ խաչը հանեցին նրան ու նրա հետ երկու ուրիշների՝ այս եւ այն կողմից, իսկ մէջտեղում՝ Յիսուսին:
18 Հոն զանիկա խաչը հանեցին եւ անոր հետ ուրիշ երկուք ալ՝ ամէն մէկը մէկ կողմը եւ մէջտեղը Յիսուսը։
ուր եւ ի խաչն իսկ հանին զնա, եւ ընդ նմա երկուս եւս այլս աստի եւ անտի, եւ ի միջի զՅիսուս:

19:18: ուր եւ ՚ի խա՛չն իսկ հանին զնա. եւ ընդ նմա երկո՛ւս եւս ա՛յլս աստի եւ անտի, եւ ՚ի միջի զՅիսուս[2015]։
[2015] Ոմանք. Որ եւ ՚ի խաչ իսկ հա՛՛... այլ աստի... եւ միջի Յիսուս։
18. որտեղ եւ խաչը հանեցին նրան ու նրա հետ երկու ուրիշների՝ այս եւ այն կողմից, իսկ մէջտեղում՝ Յիսուսին:
18 Հոն զանիկա խաչը հանեցին եւ անոր հետ ուրիշ երկուք ալ՝ ամէն մէկը մէկ կողմը եւ մէջտեղը Յիսուսը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: там распяли Его и с Ним двух других, по ту и по другую сторону, а посреди Иисуса.
19:18  ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ᾽ αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν ἰησοῦν.
19:18. ὅπου (to-which-of-whither) αὐτὸν (to-it) ἐσταύρωσαν, (they-en-staked,"καὶ (and) μετ' (with) αὐτοῦ (of-it) ἄλλους ( to-other ) δύο (to-two) ἐντεῦθεν (in-also-from) καὶ (and) ἐντεῦθεν, (in-also-from,"μέσον (to-middle) δὲ (moreover) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
19:18. ubi eum crucifixerunt et cum eo alios duos hinc et hinc medium autem IesumWhere they crucified him, and with him two others, one on each side, and Jesus in the midst.
18. where they crucified him, and with him two others, on either side one, and Jesus in the midst.
19:18. There they crucified him, and with him two others, one on each side, with Jesus in the middle.
19:18. Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
Where they crucified him, and two other with him, on either side one, and Jesus in the midst:

18: там распяли Его и с Ним двух других, по ту и по другую сторону, а посреди Иисуса.
19:18  ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ᾽ αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν ἰησοῦν.
19:18. ubi eum crucifixerunt et cum eo alios duos hinc et hinc medium autem Iesum
Where they crucified him, and with him two others, one on each side, and Jesus in the midst.
19:18. There they crucified him, and with him two others, one on each side, with Jesus in the middle.
19:18. Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
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Adam Clarke: Commentary on the Bible - 1831
19:18: Two other - Matthew and Mark in the parallel places calls them robbers or murderers; they probably belonged to the gang of Barabbas. See about the figure of the cross, and the nature of crucifixion, on Mat 27:35 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: Joh 18:32; Psa 22:16; Isa 53:12; Mat 27:35-38, Mat 27:44; Mar 15:24-28; Luk 23:32-34; Gal 3:13; Heb 12:2
John Gill
19:18 Where they crucified him,.... Namely, at Golgotha, the same with Calvary; and so had what they were so desirous of:
and two other with him, on either side one, and Jesus in the midst: these other two men were thieves, as the other evangelists declare; among whom Christ was placed, being numbered and reckoned among transgressors: he was no transgressor of the law of God himself, but he was accounted as such by men, and was treated as if he had been one by the justice of God; he, as a surety, standing in the legal place, and stead of his people; hence he died in their room, and for their sins: this shows the low estate of Christ, the strictness of justice, the wisdom of God in salvation, and the grace and love of the Redeemer; who condescended to everything, and every circumstance, though ever so reproachful, which were necessary for the redemption of his people, and the glory of the divine perfections, and for the fulfilment of purposes, promises, and predictions.
Robert Jamieson, A. R. Fausset and David Brown
19:18 they crucified him, and two others with him--"malefactors" (Lk 23:33), "thieves" (rather "robbers," Mt 27:38; Mk 15:27).
on either side one and Jesus in the midst--a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, "the scripture was fulfilled, which saith (Is 53:12), And he was numbered with the transgressors"-- (Mk 15:28) --though the prediction reaches deeper. "Then said Jesus"--["probably while being nailed to the CROSS,"] [OLSHAUSEN], "FATHER, FORGIVE THEM, FOR THEY KNOW NOT WHAT THEY DO" (Lk 23:34) --and again the Scripture was fulfilled which said, "And He made intercession for the transgressors" (Is 53:12), though this also reaches deeper. (See Acts 3:17; Acts 13:27; and compare Ti1 1:13). Often have we occasion to observe how our Lord is the first to fulfil His own precepts--thus furnishing the right interpretation and the perfect Model of them. (See on Mt 5:44). How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (Acts 7:60). And what does the world in every age owe to these few words, spoken where and as they were spoken!
19:1919:19: Գրեա՛ց եւ տախտակ Պեղատոս, եւ ե՛դ ՚ի վերայ խաչին. եւ է՛ր գրեալ. Յիսուս Նազովրեցի թագաւո՛ր Հրէից[2016]։ [2016] Ոմանք. Գրեաց եւ տախտակ մի Պիղատոս։
19. Պիղատոսը մի տախտակ էլ գրեց եւ դրեց խաչի վրայ. եւ գրուած էր. «Յիսուս Նազովրեցի՝ հրեաների թագաւոր»:
19 Տախտակ մըն ալ գրեց Պիղատոս ու դրաւ խաչին վրայ, ուր այսպէս գրուած էր. «Յիսուս Նազովրեցի՝ Թագաւոր Հրեաներու»։
Գրեաց եւ տախտակ մի Պիղատոս, եւ եդ ի վերայ խաչին. եւ էր գրեալ. ՅԻՍՈՒՍ ՆԱԶՈՎՐԵՑԻ, ԹԱԳԱՒՈՐ ՀՐԷԻՑ:

19:19: Գրեա՛ց եւ տախտակ Պեղատոս, եւ ե՛դ ՚ի վերայ խաչին. եւ է՛ր գրեալ. Յիսուս Նազովրեցի թագաւո՛ր Հրէից[2016]։
[2016] Ոմանք. Գրեաց եւ տախտակ մի Պիղատոս։
19. Պիղատոսը մի տախտակ էլ գրեց եւ դրեց խաչի վրայ. եւ գրուած էր. «Յիսուս Նազովրեցի՝ հրեաների թագաւոր»:
19 Տախտակ մըն ալ գրեց Պիղատոս ու դրաւ խաչին վրայ, ուր այսպէս գրուած էր. «Յիսուս Նազովրեցի՝ Թագաւոր Հրեաներու»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: Пилат же написал и надпись, и поставил на кресте. Написано было: Иисус Назорей, Царь Иудейский.
19:19  ἔγραψεν δὲ καὶ τίτλον ὁ πιλᾶτος καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον, ἰησοῦς ὁ ναζωραῖος ὁ βασιλεὺς τῶν ἰουδαίων.
19:19. ἔγραψεν (It-scribed) δὲ (moreover) καὶ (and) τίτλον (to-a-title,"ὁ (the-one) Πειλᾶτος (a-Peilatos,"καὶ (and) ἔθηκεν (it-placed) ἐπὶ (upon) τοῦ (of-the-one) σταυροῦ: (of-a-stake) ἦν (it-was) δὲ (moreover) γεγραμμένον (having-had-come-to-be-scribed,"ΙΗΣΟΥΣ (An-Iesous) Ο (the-one) ΝΑΖΩΡΑΙΟΣ (Nazora-belonged) Ο (the-one) ΒΑΣΙΛΕΥΣ (a-ruler-of) ΤΩΝ (of-the-ones) ΙΟΥΔΑΙΩΝ . ( of-Iouda-belonged )
19:19. scripsit autem et titulum Pilatus et posuit super crucem erat autem scriptum Iesus Nazarenus rex IudaeorumAnd Pilate wrote a title also: and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS.
19. And Pilate wrote a title also, and put it on the cross. And there was written, JESUS OF NAZARETH, THE KING OF THE JEWS.
19:19. Then Pilate also wrote a title, and he set it above the cross. And it was written: JESUS THE NAZARENE, KING OF THE JEWS.
19:19. And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS:

19: Пилат же написал и надпись, и поставил на кресте. Написано было: Иисус Назорей, Царь Иудейский.
19:19  ἔγραψεν δὲ καὶ τίτλον ὁ πιλᾶτος καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον, ἰησοῦς ὁ ναζωραῖος ὁ βασιλεὺς τῶν ἰουδαίων.
19:19. scripsit autem et titulum Pilatus et posuit super crucem erat autem scriptum Iesus Nazarenus rex Iudaeorum
And Pilate wrote a title also: and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS.
19:19. Then Pilate also wrote a title, and he set it above the cross. And it was written: JESUS THE NAZARENE, KING OF THE JEWS.
19:19. And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: - 22: О надписи на кресте Христа евангелист Иоанн говорит, что иудеи остались ею крайне недовольны, потому что она не точно выражала преступление Иисуса, а между тем ее могли прочитать все проходившие мимо Голгофы иудеи, многие из которых и не знали, каким образом "царь их" оказался на кресте. Пилат не согласился на требование иудейских первосвященников исправить надпись, желая, кажется, поставить их в неловкое положение перед теми, кто не участвовал в предании Христа Пилату. Очень может быть, что Иоанн, изображая эту подробность, хотел указать своим читателям, что Промысл Божий действовал в настоящем случае через упорного язычника, возвещая всему миру о царском достоинстве Распятого Христа и о Его победе (Иоанн Златоуст).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written. 23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. 28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Here are some remarkable circumstances of Christ's dying more fully related than before, which those will take special notice of who covet to know Christ and him crucified.

I. The title set up over his head. Observe,

1. The inscription itself which Pilate wrote, and ordered to be fixed to the top of the cross, declaring the cause for which he was crucified, v. 19. Matthew called it, aitia--the accusation; Mark and Luke called it epigraphe--the inscription; John calls it by the proper Latin name, titlos--the title: and it was this, Jesus of Nazareth, the King of the Jews, Pilate intended this for his reproach, that he, being Jesus of Nazareth, should pretend to be king of the Jews, and set up in competition with Cæsar, to whom Pilate would thus recommend himself, as very jealous for his honour and interest, when he would treat but a titular king, a king in metaphor, as the worst of malefactors; but God overruled this matter, (1.) That it might be a further testimony to the innocency of our Lord Jesus; for here was an accusation which, as it was worded, contained no crime. If this be all they have to lay to his charge, surely he has done nothing worthy of death or of bonds. (2.) That it might show forth his dignity and honour. This is Jesus a Saviour, Nazoraios, the blessed Nazarite, sanctified to God; this is the king of the Jews, Messiah the prince, the sceptre that should rise out of Israel, as Balaam had foretold; dying for the good of his people, as Caiaphas had foretold. Thus all these three bad men witnessed to Christ, though they meant not so.

2. The notice taken of this inscription (v. 20): Many of the Jews read it, not only those of Jerusalem, but those out of the country, and from other countries, strangers and proselytes, that came up to worship at the feast. Multitudes read it, and it occasioned a great variety of reflections and speculations, as men stood affected. Christ himself was set for a sign, a title. Here are two reasons why the title was so much read:-- (1.) Because the place where Jesus was crucified, though without the gate, was yet nigh the city, which intimates that if it had been any great distance off they would not have been led, no not by their curiosity, to go and see it, and read it. It is an advantage to have the means of knowing Christ brought to our doors. (2.) Because it was written in Hebrew, and Greek, and Latin, which made it legible by all; they all understood one or other of these languages, and none were more careful to bring up their children to read than the Jews generally were. It likewise made it the more considerable; everyone would be curious to enquire what it was which was so industriously published in the three most known languages. In the Hebrew the oracles of God were recorded; in Greek the learning of the philosophers; and in Latin the laws of the empire. In each of these Christ is proclaimed king, in whom are hid all the treasures of revelation, wisdom, and power. God so ordering it that this should be written in the three then most known tongues, it was intimated thereby that Jesus Christ should be a Saviour to all nations, and not to the Jews only; and also that every nation should hear in their own tongue the wonderful works of the Redeemer. Hebrew, Greek, and Latin, were the vulgar languages at that time in this part of the world; so that this is so far from intimating (as the Papists would have it) that the scripture is still to be retained in these three languages, that on the contrary it teaches us that the knowledge of Christ ought to be diffused throughout every nation in their own tongue, as the proper vehicle of it, that people may converse as freely with the scriptures as they do with their neighbours.

3. The offence which the prosecutors took at it, v. 21. They would not have it written, the king of the Jews; but that he said of himself, I am the king of the Jews. Here they show themselves, (1.) Very spiteful and malicious against Christ. It was not enough to have him crucified, but they must have his name crucified too. To justify themselves in giving him such bad treatment, they thought themselves concerned to give him a bad character, and to represent him as a usurper of honours and powers that he was not entitled to. (2.) Foolishly jealous of the honour of their nation. Though they were a conquered and enslaved people, yet they stood so much upon the punctilio of their reputation that they scorned to have it said that this was their king. (3.) Very impertinent and troublesome to Pilate. They could not but be sensible that they had forced him, against his mind, to condemn Christ, and yet, in such a trivial thing as this, they continue to tease him; and it was so much the worse in that, though they had charged him with pretending to be the king of the Jews, yet they had not proved it, nor had he ever said so.

4. The judge's resolution to adhere to it: "What I have written I have written, and will not alter it to humour them."

(1.) Hereby an affront was put upon the chief priests, who would still be dictating. It seems, by Pilate's manner of speaking, that he was uneasy in himself for yielding to them, and vexed at them for forcing him to it, and therefore he was resolved to be cross with them; and by this inscription he insinuates, [1.] That, notwithstanding their pretences, they were not sincere in their affections to Cæsar and his government; they were willing enough to have a king of the Jews, if they could have one to their mind. [2.] That such a king as this, so mean and despicable, was good enough to be the king of the Jews; and this would be the fate of all that should dare to oppose the Roman power. [3.] That they had been very unjust and unreasonable in prosecuting this Jesus, when there was no fault to be found in him.

(2.) Hereby honour was done to the Lord Jesus. Pilate stuck to it with resolution, that he was the king of the Jews. What he had written was what God had first written, and therefore he could not alter it; for thus it was written, that Messiah the prince should be cut off, Dan. ix. 26. This therefore is the true cause of his death; he dies because the king of Israel must die, must thus die. When the Jews reject Christ, and will not have him for their king, Pilate, a Gentile, sticks to it that he is a king, which was an earnest of what came to pass soon after, when the Gentiles submitted to the kingdom of the Messiah, which the unbelieving Jews had rebelled against.

II. The dividing of his garments among the executioners, v. 23, 24. Four soldiers were employed, who, when they had crucified Jesus, had nailed him to the cross, and lifted it up, and him upon it, and nothing more was to be done than to wait his expiring through the extremity of pain, as, with us, when the prisoner is turned off, then they went to make a dividend of his clothes, each claiming an equal share, and so they made four parts, as nearly of the same value as they could, to every soldier a part; but his coat, or upper garment whether cloak or gown, being a pretty piece of curiosity, without seam, woven from the top throughout, they agreed to cast lots for it. Here observe, 1. The shame they put upon our Lord Jesus, in stripping him of his garments before they crucified him. The shame of nakedness came in with sin. He therefore who was made sin for us bore that shame, to roll away our reproach. He was stripped, that we might be clothed with white raiment (Rev. iii. 18), and that when we are unclothed we may not be found naked. 2. The wages with which these soldiers paid themselves for crucifying Christ. They were willing to do it for his old clothes. Nothing is to be done so bad, but there will be found men bad enough to do it for a trifle. Probably they hoped to make more than ordinary advantage of his clothes, having heard of cures wrought by the touch of the hem of his garment, or expecting that his admirers would give any money for them. 3. The sport they made about his seamless coat. We read not of any thing about him valuable or remarkable but this, and this not for the richness, but only the variety of it, for it was woven from the top throughout; there was no curiosity therefore in the shape, but a designed plainness. Tradition says, his mother wove it for him, and adds this further, that it was made for him when he was a child, and, like the Israelites' clothes in the wilderness, waxed not old; but this is a groundless fancy. The soldiers thought it a pity to rend it, for then it would unravel, and a piece of it would be good for nothing; they would therefore cast lots for it. While Christ was in his dying agonies, they were merrily dividing his spoils. The preserving of Christ's seamless coat is commonly alluded to to show the care all Christians ought to take that they rend not the church of Christ with strifes and divisions; yet some have observed that the reason why the soldiers would not rend Christ's coat was not out of any respect to Christ, but because each of them hoped to have it entire for himself. And so many cry out against schism, only that they may engross all the wealth and power to themselves. Those who opposed Luther's separation from the church of Rome urged much the tunica inconsutilis--the seamless coat; and some of them laid so much stress upon it that they were called the Inconsutilistæ--The seamless. 4. The fulfilling of the scripture in this. David, in spirit, foretold this very circumstance of Christ's sufferings, in that passage, Ps. xxii. 18. The event so exactly answering the prediction proves, (1.) That the scripture is the word of God, which foretold contingent events concerning Christ so long before, and they came to pass according to the prediction. (2.) That Jesus is the true Messiah; for in him all the Old-Testament prophecies concerning the Messiah had, and have, their full accomplishment. These things therefore the soldiers did.

III. The care that he took of his poor mother.

1. His mother attends him to his death (v. 25): There stood by the cross, as near as they could get, his mother, and some of his relations and friends with her. At first, they stood near, as it is said here; but afterwards, it is probable, the soldiers forced them to stand afar off, as it is said in Matthew and Mark: or they themselves removed out of the ground. (1.) See here the tender affection of these pious women to our Lord Jesus in his sufferings. When all his disciples, except John, has forsaken him, they continued their attendance on him. Thus the feeble were as David (Zech. xii. 8): they were not deterred by the fury of the enemy nor the horror of the sight; they could not rescue him nor relieve him, yet they attended him, to show their good-will. It is an impious and blasphemous construction which some of the popish writers put upon the virgin Mary standing by the cross, that thereby she contributed to the satisfaction he made for sin no less than he did, and so became a joint-mediatrix and co-adjutrix in our salvation. (2.) We may easily suppose what an affliction it was to these poor women to see him thus abused, especially to the blessed virgin. Now was fulfilled Simeon's word, A sword shall pierce through thy own soul, Luke ii. 35. His torments were her tortures; she was upon the rack, while he was upon the cross; and her heart bled with his wounds; and the reproaches wherewith they reproached him fell on those that attended him. (3.) We may justly admire the power of divine grace in supporting these women, especially the virgin Mary, under this heavy trial. We do not find his mother wringing her hands, or tearing her hair, or rending her clothes, or making an outcry; but, with a wonderful composure, standing by the cross, and her friends with her. Surely she and they were strengthened by a divine power to this degree of patience; and surely the virgin Mary had a fuller expectation of his resurrection than the rest had, which supported her thus. We know not what we can bear till we are tried, and then we know who has said, My grace is sufficient for thee.

2. He tenderly provides for his mother at his death. It is probable that Joseph, her husband, was long since dead, and that her son Jesus had supported her, and her relation to him had been her maintenance; and now that he was dying what would become of her? He saw her standing by, and knew her cares and griefs; and he saw John standing not far off, and so he settled a new relation between his beloved mother and his beloved disciple; for he said to her, "Woman, behold thy son, for whom henceforward thou must have a motherly affection;" and to him, "Behold thy mother, to whom thou must pay a filial duty." And so from that hour, that hour never to be forgotten, that disciple took her to his own home. See here,

(1.) The care Christ took of his dear mother. He was not so much taken up with a sense of his sufferings as to forget his friends, all whose concerns he bore upon his heart. His mother, perhaps, was so taken up with his sufferings that she thought not of what would become of her; but he admitted that thought. Silver and gold he had none to leave, no estate, real or personal; his clothes the soldiers had seized, and we hear no more of the bag since Judas, who had carried it, hanged himself. He had therefore no other way to provide for his mother than by his interest in a friend, which he does here. [1.] He calls her woman, not mother, not out of any disrespect to her, but because mother would have been a cutting word to her that was already wounded to the heart with grief; like Isaac saying to Abraham, My father. He speaks as one that was now no more in this world, but was already dead to those in it that were dearest to him. His speaking in this seemingly slight manner to his mother, as he had done formerly, was designed to obviate and give a check to the undue honours which he foresaw would be given to her in the Romish church, as if she were a joint purchaser with him in the honours of the Redeemer. [2.] He directs her to look upon John as her son: "Behold him as thy son, who stands there by thee, and be as a mother to him." See here, First, An instance of divine goodness, to be observed for our encouragement. Sometimes, when God removes one comfort from us, he raises up another for us, perhaps where we looked not for it. We read of children which the church shall have after she has lost the other, Isa. xlix. 21. Let none therefore reckon all gone with one cistern dried up, for from the same fountain another may be filled. Secondly, An instance of filial duty, to be observed for our imitation. Christ has here taught children to provide, to the utmost of their power, for the comfort of their aged parents. When David was in distress, he took care of his parents, and found out a shelter for them (1 Sam. xxii. 3); so the Son of David here. Children at their death, according to their ability, should provide for their parents, if they survive them, and need their kindness.

(2.) The confidence he reposed in the beloved disciple. It is to him he says, Behold thy mother, that is, I recommend her to thy care, be thou as a son to her to guide her (Isa. li. 18); and forsake her not when she is old, Prov. xxiii. 22. Now, [1.] This was an honour put upon John, and a testimony both to his prudence and to his fidelity. If he who knows all things had not known that John loved him, he would not have made him his mother's guardian. It is a great honour to be employed for Christ, and to be entrusted with any of his interest in the world. But, [2.] It would be a care and some charge to John; but he cheerfully accepted it, and took her to his own home, not objecting the trouble nor expense, nor his obligations to his own family, nor the ill-will he might contract by it. Note, Those that truly love Christ, and are beloved of him, will be glad of an opportunity to do any service to him or his. Nicephoras's Eccl. Hist. lib. 2 cap. 3, saith that the virgin Mary lived with John at Jerusalem eleven years, and then died. Others, that she lived to remove with him to Ephesus.

IV. The fulfilling of the scripture, in the giving of him vinegar to drink, v. 28, 29. Observe,

1. How much respect Christ showed to the scripture (v. 28): Knowing that all things hitherto were accomplished, that the scripture might be fulfilled, which spoke of his drinking in his sufferings, he saith, I thirst, that is, he called for drink.

(1.) It was not at all strange that he was thirsty; we find him thirsty in a journey (ch. iv. 6, 7), and now thirsty when he was just at his journey's end. Well might he thirst after all the toil and hurry which he had undergone, and being now in the agonies of death, ready to expire purely by the loss of blood and extremity of pain. The torments of hell are represented by a violent thirst in the complaint of the rich man that begged for a drop of water to cool his tongue. To that everlasting thirst we had been condemned, had not Christ suffered for us.

(2.) But the reason of his complaining of it is somewhat surprising; it is the only word he spoke that looked like complaint of his outward sufferings. When they scourged him, and crowned him with thorns, he did not cry, O my head! or, My back! But now he cried, I thirst. For, [1.] He would thus express the travail of his soul, Isa. liii. 11. He thirsted after the glorifying of God, and the accomplishment of the work of our redemption, and the happy issue of his undertaking. [2.] He would thus take care to see the scripture fulfilled. Hitherto, all had been accomplished, and he knew it, for this was the thing he had carefully observed all along; and now he called to mind one thing more, which this was the proper season for the performance of. By this it appears that he was the Messiah, in that not only the scripture was punctually fulfilled in him, but it was strictly eyed by him. By this it appears that God was with him of a truth--that in all he did he went exactly according to the word of God, taking care not to destroy, but to fulfil, the law and the prophets. Now, First, The scripture had foretold his thirst, and therefore he himself related it, because it could not otherwise be known, saying, I thirst; it was foretold that his tongue should cleave to his jaws, Ps. xxii. 15. Samson, an eminent type of Christ, when he was laying the Philistines heaps upon heaps, was himself sore athirst (Judg. xv. 18); so was Christ, when he was upon the cross, spoiling principalities and powers. Secondly, The scripture had foretold that in his thirst he should have vinegar given him to drink, Ps. lxix. 21. They had given him vinegar to drink before they crucified him (Matt. xxvii. 34), but the prophecy was not exactly fulfilled in that, because that was not in his thirst; therefore now he said, I thirst, and called for it again: then he would not drink, but now he received it Christ would rather court an affront than see any prophecy unfulfilled. This should satisfy us under all our trials, that the will of God is done, and the word of God accomplished.

2. See how little respect his persecutors showed to him (v. 29): There was set a vessel full of vinegar, probably according to the custom at all executions of this nature; or, as others think, it was now set designedly for an abuse to Christ, instead of the cup of wine which they used to give to those that were ready to perish; with this they filled a sponge, for they would not allow him a cup, and they put it upon hyssop, a hyssop-stalk, and with this heaved it to his mouth; hyssopo perithentes--they stuck it round with hyssop; so it may be taken; or, as others, they mingled it with hyssop-water, and this they gave him to drink when he was thirsty; a drop of water would have cooled his tongue better than a draught of vinegar: yet this he submitted to for us. We had taken the sour grapes, and thus his teeth were set on edge; we had forfeited all comforts and refreshments, and therefore they were withheld from him. When heaven denied him a beam of light earth denied him a drop of water, and put vinegar in the room of it.

V. The dying word wherewith he breathed out his soul (v. 30): When he had received the vinegar, as much of it as he thought fit, he said, It is finished; and, with that, bowed his head, and gave up the ghost. Observe,

1. What he said, and we may suppose him to say it with triumph and exultation, Tetelestai--It is finished, a comprehensive word, and a comfortable one. (1.) It is finished, that is, the malice and enmity of his persecutors had now done their worst; when he had received that last indignity in the vinegar they gave him, he said, "This is the last; I am now going out of their reach, where the wicked cease from troubling." (2.) It is finished, that is, the counsel and commandment of his Father concerning his sufferings were now fulfilled; it was a determinate counsel, and he took care to see every iota and tittle of it exactly answered, Acts ii. 23. He had said, when he entered upon his sufferings, Father, thy will be done; and now he saith with pleasure, It is done. It was his meat and drink to finish his work (ch. iv. 34), and the meat and drink refreshed him, when they gave him gall and vinegar. (3.) It is finished, that is, all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished and answered. He speaks as if, now that they had given him the vinegar, he could not bethink himself of any word in the Old Testament that was to be fulfilled between him and his death but it had its accomplishment; such as, his being sold for thirty pieces of silver, his hands and feet being pierced, his garments divided, &c.; and now that this is done. It is finished. (4.) It is finished, that is, the ceremonial law is abolished, and a period put to the obligation of it. The substance is now come, and all the shadows are done away. Just now the veil is rent, the wall of partition is taken down, even the law of commandments contained in ordinances, Eph. ii. 14, 15. The Mosaic economy is dissolved, to make way for a better hope. (5.) It is finished, that is, sin is finished, and an end made of transgression, by the bringing in of an everlasting righteousness. It seems to refer to Dan. ix. 24. The Lamb of God was sacrificed to take away the sin of the world, and it is done, Heb. ix. 26. (6.) It is finished, that is, his sufferings were now finished, both those of his soul and those of his body. The storm is over, the worst is past; all his pains and agonies are at an end, and he is just going to paradise, entering upon the joy set before him. Let all that suffer for Christ, and with Christ, comfort themselves with this, that yet a little while and they also shall say, It is finished. (7.) It is finished, that is, his life was now finished, he was just ready to breathe his last, and now he is no more in this world, ch. xvii. 11. This is like that of blessed Paul (2 Tim. iv. 7), I have finished my course, my race is run, my glass is out, mene, mene--numbered and finished. This we must all come to shortly. (8.) It is finished, that is, the work of man's redemption and salvation is now completed, at least the hardest part of the undertaking is over; a full satisfaction is made to the justice of God, a fatal blow given to the power of Satan, a fountain of grace opened that shall ever flow, a foundation of peace and happiness laid that shall never fail. Christ had now gone through with his work, and finished it, ch. xvii. 4. For, as for God, his work is perfect; when I begin, saith he, I will also make an end. And, as in the purchase, so in the application of the redemption, he that has begun a good work will perform it; the mystery of God shall be finished.

2. What he did: He bowed his head, and gave up the ghost. He was voluntary in dying; for he was not only the sacrifice, but the priest and the offerer; and the animus offerentis--the mind of the offerer, was all in all in the sacrifice. Christ showed his will in his sufferings, by which will we are sanctified. (1.) He gave up the ghost. His life was not forcibly extorted from him, but freely resigned. He had said, Father, into thy hands I commit my spirit, thereby expressing the intention of this act. I give up myself as a ransom for many; and, accordingly, he did give up his spirit, paid down the price of pardon and life at his Father's hands. Father, glorify thy name. (2.) He bowed his head. Those that were crucified, in dying stretched up their heads to gasp for breath, and did not drop their heads till they had breathed their last; but Christ, to show himself active in dying, bowed his head first, composing himself, as it were, to fall asleep. God had laid upon him the iniquity of us all, putting it upon the head of this great sacrifice; and some think that by this bowing of his head he would intimate his sense of the weight upon him. See Ps. xxxviii. 4; xl. 12. The bowing of his head shows his submission to his Father's will, and his obedience to death. He accommodated himself to his dying work, as Jacob, who gathered up his feet into the bed, and then yielded up the ghost.
Adam Clarke: Commentary on the Bible - 1831
19:19: Pilate wrote a title - See on Mat 27:37 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: wrote: Mat 27:37; Mar 15:26; Luk 23:38
And the: The apparent discrepancy between the accounts of this title given by the Evangelists, which has been urged as an objection against their inspiration and veracity, has been most satisfactorily accounted for by Dr. Townson; who supposes that, as it was written in Hebrew, Greek, and Latin, it might have slightly varied in each language; and that, as Luke and John wrote for the Gentiles, they would prefer the Greek inscription, that Matthew, addressing the Jews, would use the Hebrew, and that Mark, writing to the Romans, would naturally give the Latin.
Jesus: Joh 19:3, Joh 19:12, Joh 1:45, Joh 1:46, Joh 1:49, Joh 18:33; Act 3:6, Act 26:9
Geneva 1599
19:19 (6) And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
(6) Christ, sitting upon the throne of the cross, is publicly proclaimed everlasting King of all people by the hand of him who condemned him for usurping a kingdom.
John Gill
19:19 And Pilate wrote a title,.... Luke calls it a superscription, Mark, the superscription of his accusation, and Matthew, the accusation itself; it contained the substance of the charge against him, and was written upon a table or board, and nailed to the cross, as Nonnus suggests; to this is the allusion, Col 2:14. The form of it was drawn up by Pilate, his judge, who ordered it to be transcribed upon a proper instrument, and placed over him:
and put it on the cross; not with his own hands, but by his servants, who did it at his command; for others are said to do it, Mt 27:37. It was put upon "the top of the cross", as the Persic version reads it; "over him", or "over his head", as the other evangelists say; and may denote the rise of his kingdom, which is from above, the visibility of it, and the enlargement of it, through the cross:
and the writing was; the words written in the title were,
Jesus of Nazareth, the King of the Jews: Jesus was his name, by which he was commonly called and known, and signifies a Saviour, as he is of all the elect of God; whom he saves from all their sins, by bearing them in his own body on the cross, and of whom he is the able and willing, the perfect and complete, the only and everlasting Saviour: he is said to be of Nazareth; this was the place of which he was an inhabitant; here Joseph and Mary lived before his conception; here he was conceived, though born in Bethlehem; where he did not abide long, but constantly in this place, till he was about thirty years of age; this title was sometimes given him as a term of reproach, though not always: "the King of the Jews"; which both expresses his accusation, and asserts him to be so.
John Wesley
19:19 Jesus of Nazareth, the king of the Jews - Undoubtedly these were the very words, although the other evangelists do not express them at large.
Robert Jamieson, A. R. Fausset and David Brown
19:19 Pilate wrote a title, and put it on the cross . . . Jesus of Nazareth, the King of the Jews . . . and it was written in Hebrew--or Syro-Chaldaic, the language of the country.
and Greek--the current language.
and Latin--the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewish ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst the conflicting passions of men, was proclaimed, in the chief tongues of mankind, from the Cross itself and in circumstances which threw upon it a lurid yet grand light, the truth which drew the Magi to His manger, and will yet be owned by all the world!
19:2019:20: Զայն տախտակ ընթերցան բազո՛ւմք ՚ի Հրէից, զի մօտ էր ՚ի քաղա՛ք անդր տեղին՝ ուր խաչեցա՛ւն Յիսուս. եւ էր գրեալ Եբրայեցերէն, Դաղմատարէն, եւ Յունարէ՛ն[2017]։ [2017] Ոմանք. Դաղմատերէն եւ։
20. Այդ տախտակը հրեաներից շատերը կարդացին, որովհետեւ այն տեղը, ուր Յիսուս խաչուեց, քաղաքին մօտ էր (եւ գրուած էր եբրայերէն, լատիներէն եւ յունարէն):
20 Եւ տախտակը Հրեաներէն շատեր կարդացին, վասն զի քաղաքին մօտ էր այն տեղը՝ ուր Յիսուս խաչուեցաւ ու գրուած էր Եբրայեցերէն, Յունարէն եւ Լատիներէն։
Զայն տախտակ ընթերցան բազումք ի Հրէից, զի մօտ էր ի քաղաք անդր տեղին ուր խաչեցաւն Յիսուս. եւ էր գրեալ Եբրայեցերէն, Դաղմատերէն եւ Յունարէն:

19:20: Զայն տախտակ ընթերցան բազո՛ւմք ՚ի Հրէից, զի մօտ էր ՚ի քաղա՛ք անդր տեղին՝ ուր խաչեցա՛ւն Յիսուս. եւ էր գրեալ Եբրայեցերէն, Դաղմատարէն, եւ Յունարէ՛ն[2017]։
[2017] Ոմանք. Դաղմատերէն եւ։
20. Այդ տախտակը հրեաներից շատերը կարդացին, որովհետեւ այն տեղը, ուր Յիսուս խաչուեց, քաղաքին մօտ էր (եւ գրուած էր եբրայերէն, լատիներէն եւ յունարէն):
20 Եւ տախտակը Հրեաներէն շատեր կարդացին, վասն զի քաղաքին մօտ էր այն տեղը՝ ուր Յիսուս խաչուեցաւ ու գրուած էր Եբրայեցերէն, Յունարէն եւ Լատիներէն։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: Эту надпись читали многие из Иудеев, потому что место, где был распят Иисус, было недалеко от города, и написано было по-- еврейски, по-гречески, по-римски.
19:20  τοῦτον οὗν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν ἰουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ ἰησοῦς· καὶ ἦν γεγραμμένον ἑβραϊστί, ῥωμαϊστί, ἑλληνιστί.
19:20. τοῦτον (To-the-one-this) οὖν (accordingly) τὸν (to-the-one) τίτλον (to-a-title) πολλοὶ ( much ) ἀνέγνωσαν (they-had-acquainted-up) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ὅτι (to-which-a-one) ἐγγὺς (near) ἦν (it-was) ὁ (the-one) τόπος (an-occasion) τῆς (of-the-one) πόλεως (of-a-city) ὅπου (to-which-of-whither) ἐσταυρώθη (it-was-en-staked) ὁ (the-one) Ἰησοῦς: (an-Iesous) καὶ (and) ἦν (it-was) γεγραμμένον (having-had-come-to-be-scribed) Ἐβραϊστί, (unto-Hebrew,"Ῥωμαϊστί, (unto-Roman,"Ἑλληνιστί. (unto-Hellen)
19:20. hunc ergo titulum multi legerunt Iudaeorum quia prope civitatem erat locus ubi crucifixus est Iesus et erat scriptum hebraice graece et latineThis title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, in Greek, and in Latin.
20. This title therefore read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Latin, in Greek.
19:20. Therefore, many of the Jews read this title, for the place where Jesus was crucified was close to the city. And it was written in Hebrew, in Greek, and in Latin.
19:20. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, [and] Greek, [and] Latin.
This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, [and] Greek, [and] Latin:

20: Эту надпись читали многие из Иудеев, потому что место, где был распят Иисус, было недалеко от города, и написано было по-- еврейски, по-гречески, по-римски.
19:20  τοῦτον οὗν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν ἰουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ ἰησοῦς· καὶ ἦν γεγραμμένον ἑβραϊστί, ῥωμαϊστί, ἑλληνιστί.
19:20. hunc ergo titulum multi legerunt Iudaeorum quia prope civitatem erat locus ubi crucifixus est Iesus et erat scriptum hebraice graece et latine
This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city. And it was written in Hebrew, in Greek, and in Latin.
19:20. Therefore, many of the Jews read this title, for the place where Jesus was crucified was close to the city. And it was written in Hebrew, in Greek, and in Latin.
19:20. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, [and] Greek, [and] Latin.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:20: Hebrew,... Greek,... Latin - See on Luk 23:38 (note).
On Mat 27:37 (note), I have given this title in Hebrew, Greek, and Latin, as mentioned by this evangelist. The reader, however, will not be displeased to find the same title repeated here in a character which was written in the fourth century, and is probably nearly resembling that used in the earliest ages of Christianity. The Greek and Latin character, which is inserted here, is an exact fac-simile of that in the Codex Bezae, cut and cast at the expense of the University of Cambridge, for Dr. Kipling's edition of that most venerable MS. which contains the Greek text of the four evangelists and Acts; and the Latin text of the same, as it existed before the time of St. Jerome. Having examined the MS. myself, I can say that these types are a very faithful representation of the original.
In Hebrew, Ἑβραιστι.
יסוע נצריא מלכא דיהודיא
In Greek, ἙλληνιϚι.
ΙΗΣΟΥΣ Ο ΝΑΖΩΡΕΟΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΑΙΩΝ
In Latin, ῬωμαΐϚι.
IEHSUS NAZARENUS REX IUDAEORUM
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: in: Joh 19:13, Joh 5:2; Act 21:40, Act 22:2, Act 26:14; Rev 16:16
and Greek: Act 21:37; Rev 9:11
John Gill
19:20 This title then read many of the Jews,.... Who were in great numbers, at the place of execution, rejoicing at his crucifixion, and insulting him as he hung on the cross:
for the place where Jesus was crucified, was nigh unto the city; Golgotha, the place of Christ's crucifixion, was not more than two furlongs, or a quarter of a mile from the city of Jerusalem: so that multitudes were continually going from thence to see this sight; the city also being then very full of people, by reason of the feast of the passover; to which may be added, that the cross stood by the wayside, where persons were continually passing to and fro, as appears from Mt 27:39 and where it was usual to erect crosses to make public examples or malefactors, and to deter others from committing the like crimes: so Alexander, the emperor, ordered an eunuch to be crucified by the wayside, in which his servants used commonly to go to his suburb (s) or country house: Cicero says (t) the Mamertines, according to their own usage and custom, crucified behind the city, in the Pompeian way; and Quinctilian observes (u), as often as we crucify criminals, the most noted ways are chosen, where most may behold, and most may be moved with fear: and now Christ being crucified by a public road side, the inscription on the cross was doubtless read by more than otherwise it would:
and it was written in Hebrew, and Greek, and Latin; that it might be read by all, Jews, Greeks, and Romans; and to show that he is the Saviour of some of all nations; and that he is King over all. These words were written in Hebrew letters in the Syriac dialect, which was used by the Jews, and is called the Hebrew language, Jn 19:13 and in which it is most likely Pilate should write these words, or order them to be written; and which, according to the Syriac version we now have, were thus put, ; in Greek the words stood as in the original text, thus, : and in the Latin tongue, as may be supposed, after this manner, "Jesus Nazarenus Rex Judaeorum". These three languages may be very well thought to be understood by Pilate; at least so much of them as to qualify him to write such an inscription as this. The Latin tongue was his mother tongue, which he must be supposed well to understand; and the Greek tongue was very much used by the Romans, since their conquest of the Grecian monarchy; and the emperors' edicts were generally published in Greek, which it was therefore necessary for Pilate to understand; and as he was a governor of Judea, and had been so for some time, he must have acquired some knowledge of the Hebrew language; and these being the principal languages in the world, he chose to write this title in them, that persons coming from all quarters might be able to read it, and understand it in some one of them.
(s) Lipsius de Crucc, l. 3. c. 13. p. 158. (t) Orat. 10. in Veriem. l. 5. p. 604. (u) Declamat. 275.
John Wesley
19:20 It was written in Latin - For the majesty of the Roman empire; in Hebrew - Because it was the language of the nation; and in Greek - For the information of the Hellenists, who spoke that language, and came in great numbers to the feast.
19:2119:21: Ասեն ցՊեղատոս քահանայապետքն Հրէից. Մի՛ գրեր թագաւոր Հրէից, այլ թէ նա՛ ասաց. Թագաւո՛ր եմ Հրէից։
21. Հրեաների քահանայապետները Պիղատոսին ասացին. «Մի՛ գրիր՝ հրեաների թագաւոր, այլ՝ ինչ նա ասաց՝ թագաւոր եմ հրեաների»:
21 Այն ատեն Հրէից քահանայապետները Պիղատոսին ըսին. «Մի՛ գրեր Թագաւոր Հրեաներու, հապա թէ՝ ‘Ինք ըսաւ, Թագաւոր եմ Հրեաներու’»։
Ասեն ցՊիղատոս քահանայապետքն Հրէից. Մի՛ գրեր Թագաւոր Հրէից, այլ թէ` Նա ասաց. Թագաւոր եմ Հրէից:

19:21: Ասեն ցՊեղատոս քահանայապետքն Հրէից. Մի՛ գրեր թագաւոր Հրէից, այլ թէ նա՛ ասաց. Թագաւո՛ր եմ Հրէից։
21. Հրեաների քահանայապետները Պիղատոսին ասացին. «Մի՛ գրիր՝ հրեաների թագաւոր, այլ՝ ինչ նա ասաց՝ թագաւոր եմ հրեաների»:
21 Այն ատեն Հրէից քահանայապետները Պիղատոսին ըսին. «Մի՛ գրեր Թագաւոր Հրեաներու, հապա թէ՝ ‘Ինք ըսաւ, Թագաւոր եմ Հրեաներու’»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: Первосвященники же Иудейские сказали Пилату: не пиши: Царь Иудейский, но что Он говорил: Я Царь Иудейский.
19:21  ἔλεγον οὗν τῶ πιλάτῳ οἱ ἀρχιερεῖς τῶν ἰουδαίων, μὴ γράφε, ὁ βασιλεὺς τῶν ἰουδαίων, ἀλλ᾽ ὅτι ἐκεῖνος εἶπεν, βασιλεύς εἰμι τῶν ἰουδαίων.
19:21. ἔλεγον (They-were-forthing) οὖν (accordingly) τῷ (unto-the-one) Πειλάτῳ (unto-a-Peilatos,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ,"Μὴ (Lest) γράφε (thou-should-scribe,"Ὁ (The-one) βασιλεὺς (a-ruler-of) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ἀλλ' (other) ὅτι (to-which-a-one,"ἐκεῖνος (the-one-thither) εἶπεν (it-had-said,"Βασιλεὺς (A-ruler-of) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) εἰμί. (I-be)
19:21. dicebant ergo Pilato pontifices Iudaeorum noli scribere rex Iudaeorum sed quia ipse dixit rex sum IudaeorumThen the chief priests of the Jews said to Pilate: Write not: The King of the Jews. But that he said: I am the King of the Jews.
21. The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews; but, that he said, I am King of the Jews.
19:21. Then the high priests of the Jews said to Pilate: Do not write, ‘King of the Jews,’ but that he said, ‘I am King of the Jews.’
19:21. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews:

21: Первосвященники же Иудейские сказали Пилату: не пиши: Царь Иудейский, но что Он говорил: Я Царь Иудейский.
19:21  ἔλεγον οὗν τῶ πιλάτῳ οἱ ἀρχιερεῖς τῶν ἰουδαίων, μὴ γράφε, ὁ βασιλεὺς τῶν ἰουδαίων, ἀλλ᾽ ὅτι ἐκεῖνος εἶπεν, βασιλεύς εἰμι τῶν ἰουδαίων.
19:21. dicebant ergo Pilato pontifices Iudaeorum noli scribere rex Iudaeorum sed quia ipse dixit rex sum Iudaeorum
Then the chief priests of the Jews said to Pilate: Write not: The King of the Jews. But that he said: I am the King of the Jews.
19:21. Then the high priests of the Jews said to Pilate: Do not write, ‘King of the Jews,’ but that he said, ‘I am King of the Jews.’
19:21. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
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John Gill
19:21 Then said the chief priests of the Jews to Pilate,.... Who were not only informed of this inscription, but might read it themselves, for they were present at the crucifying of Christ, and mocked at him as he hung on the tree; these, when they read the title, were greatly offended at it, partly because it was doing too great an honour to Jesus to call him the King of the Jews: and partly because it fixed a public brand of infamy upon their nation, that a king of theirs should be crucified: wherefore they went to Pilate and addressed him, saying,
write not the King of the Jews: because they did not own him for their king, which this title seemed to suggest, nor had he in their opinion any right to such a character; wherefore they desired that in the room of these words he would be pleased to put the following,
but that he said, I am King of the Jews; that so he might be thought to be a seditious person and a traitor; one that laid claim to the temporal crown and kingdom of Israel, and one that suffered justly for attempts of that kind.
19:2219:22: Պատասխանի ետ Պեղատոս. Զոր ինչ գրեցին՝ գրեցի՛[2018]։ [2018] Ոմանք. Զոր ինչ գրեցի՝ գրեցի։
22. Պիղատոսը պատասխանեց. «Ինչ գրեցի, գրեցի»:
22 Պիղատոս պատասխան տուաւ. «Ինչ որ գրեցի՝ գրեցի»։
Պատասխանի ետ Պիղատոս. Զոր ինչ գրեցի` գրեցի:

19:22: Պատասխանի ետ Պեղատոս. Զոր ինչ գրեցին՝ գրեցի՛[2018]։
[2018] Ոմանք. Զոր ինչ գրեցի՝ գրեցի։
22. Պիղատոսը պատասխանեց. «Ինչ գրեցի, գրեցի»:
22 Պիղատոս պատասխան տուաւ. «Ինչ որ գրեցի՝ գրեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: Пилат отвечал: что я написал, то написал.
19:22  ἀπεκρίθη ὁ πιλᾶτος, ὃ γέγραφα, γέγραφα.
19:22. ἀπεκρίθη (It-was-separated-off) ὁ (the-one) Πειλᾶτος (a-Peilatos,"Ὃ (To-which) γέγραφα (I-had-come-to-scribe) γέγραφα. (I-had-come-to-scribe)
19:22. respondit Pilatus quod scripsi scripsiPilate answered: What I have written, I have written.
22. Pilate answered, What I have written I have written.
19:22. Pilate responded, “What I have written, I have written.”
19:22. Pilate answered, What I have written I have written.
Pilate answered, What I have written I have written:

22: Пилат отвечал: что я написал, то написал.
19:22  ἀπεκρίθη ὁ πιλᾶτος, ὃ γέγραφα, γέγραφα.
19:22. respondit Pilatus quod scripsi scripsi
Pilate answered: What I have written, I have written.
19:22. Pilate responded, “What I have written, I have written.”
19:22. Pilate answered, What I have written I have written.
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Adam Clarke: Commentary on the Bible - 1831
19:22: What I have written, I have written - That is, I will not alter what I have written. The Roman laws forbad the sentence to be altered when once pronounced; and as this inscription was considered as the sentence pronounced against our Lord, therefore, it could not be changed: but this form of speech is common in the Jewish writings, and means simply, what is done shall continue. Pilate seems to speak prophetically. This is the king of the Jews: they shall have no other Messiah for ever.
Albert Barnes: Notes on the Bible - 1834
19:22
What I have written ... - This declaration implied that he would make no change. He was impatient, and weary of their solicitations. He had yielded to them contrary to the convictions of his own conscience, and he now declared his purpose to yield no further.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: What: Joh 19:12; Psa 65:7, Psa 76:10; Pro 8:29
John Gill
19:22 Pilate answered, what I have written I have written,.... He seems to say this, as one angry and displeased with them; either because they would not consent to release Jesus, which he was desirous of, but pressed him so very hard to crucify him; or at their insolence, in directing him in what form to put the superscription, which he determines shall stand unaltered, as he had wrote it. This he said, either because he could not alter it after it was written, for it is said (w), that
"a proconsul's table is his sentence, which being once read, not one letter can either be increased or diminished; but as it is recited, so it is related in the instrument of the province;''
or if he could have altered it, he was not suffered by God to do it; but was so directed, and over ruled by divine providence, as to write, so to persist in, and abide by what he had wrote inviolably; which is the sense of his words. Dr. Lightfoot has given several instances out of the Talmud, showing that this is a common way of speaking with the Rabbins; and that words thus doubled signify that what is spoken of stands good, and is irrevocable: so a widow taking any of the moveable goods of her husband deceased for her maintenance, it is said (x), , "what she takes, she takes"; that is, she may lawfully do it, and retain it: it continues in her hands, and cannot be taken away from her; and so the gloss explains it, "they do not take it from her"; and in the same way Maimonides (y) interprets it: so of a man that binds himself to offer an oblation one way, and he offers it another way, , "what he has offered, he has offered (z)"; what he has offered is right, it stands good, and is not to be rejected: and again, among the rites used by a deceased brother's wife, towards him that refuses to marry her, if one thing is done before the other, it matters not, , "what is done, is done (a)"; and is not to be undone, or done over again in another way; it stands firm and good, and not to be objected to: and the same writer observes, that this is a sort of prophecy of Pilate, and which should continue, and for ever obtain, that the Jews should have no other King Messiah than Jesus of Nazareth; nor have they had any other; all that have risen up have proved false Messiahs; nor will they have any other; nor indeed any king, until they seek the Lord their God, and David their king, Hos 3:5 that is, the son of David, as they will do in the latter day; when they shall be converted, and when they shall own him as their king, their ancestors at this time were ashamed of.
(w) Apulei Florid. c. 9. (x) T. Bab. Cetubot, fol. 96. 1. (y) Hilchot Ishot, c. 18. sect. 10. (z) T. Bab. Menachot, fol. 3. 1. (a) T. Bab. Yebamot, fol. 106. 2.
John Wesley
19:22 What I have written, I have written - That shall stand.
19:2319:23: Իսկ զինուորքն իբրեւ հանին ՚ի խաչ զՅիսուս, առին զհանդերձս նորա՝ եւ արարին չո՛րս մասունս, իւրաքանչի՛ւր զինուորի մա՛սն. իսկ զպատմուճանն քանզի էր առանց կարանի՛ ՚ի վերուստ՝ փո՛ր անկեալ ամենեւին[2019], [2019] Ոմանք. ՚Ի վերո՛ւստ փորանկեալ ամենեւին։
23. Իսկ զինուորները, երբ Յիսուսին խաչը հանեցին, վերցրին նրա զգեստները եւ չորս մաս արեցին. իւրաքանչիւր զինուորի՝ մէկ մաս: Իսկ քանի որ պատմուճանը առանց կարի էր, վերեւից ներքեւ ամբողջովին հիւսած շուրջանակի,
23 Զինուորները երբ Յիսուսը խաչը հանեցին, անոր հանդերձները առին ու չորս բաժին ըրին, ամէն մէկ զինուորին բաժին մը. իսկ պատմուճանը առանց կարի էր, վերէն վար հիւսուած.
Իսկ զինուորքն իբրեւ հանին ի խաչ զՅիսուս, առին զհանդերձս նորա եւ արարին չորս մասունս, իւրաքանչիւր զինուորի մասն. իսկ զպատմուճանն, քանզի էր առանց կարանի ի վերուստ փորանկեալ ամենեւին:

19:23: Իսկ զինուորքն իբրեւ հանին ՚ի խաչ զՅիսուս, առին զհանդերձս նորա՝ եւ արարին չո՛րս մասունս, իւրաքանչի՛ւր զինուորի մա՛սն. իսկ զպատմուճանն քանզի էր առանց կարանի՛ ՚ի վերուստ՝ փո՛ր անկեալ ամենեւին[2019],
[2019] Ոմանք. ՚Ի վերո՛ւստ փորանկեալ ամենեւին։
23. Իսկ զինուորները, երբ Յիսուսին խաչը հանեցին, վերցրին նրա զգեստները եւ չորս մաս արեցին. իւրաքանչիւր զինուորի՝ մէկ մաս: Իսկ քանի որ պատմուճանը առանց կարի էր, վերեւից ներքեւ ամբողջովին հիւսած շուրջանակի,
23 Զինուորները երբ Յիսուսը խաչը հանեցին, անոր հանդերձները առին ու չորս բաժին ըրին, ամէն մէկ զինուորին բաժին մը. իսկ պատմուճանը առանց կարի էր, վերէն վար հիւսուած.
zohrab-1805▾ eastern-1994▾ western am▾
19:2323: Воины же, когда распяли Иисуса, взяли одежды Его и разделили на четыре части, каждому воину по части, и хитон; хитон же был не сшитый, а весь тканый сверху.
19:23  οἱ οὗν 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.
19:23. Οἱ (The-ones) οὖν (accordingly) στρατιῶται (amass-belongers) ὅτε (which-also) ἐσταύρωσαν (they-en-staked) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἔλαβον (they-had-taken) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτοῦ (of-it) καὶ (and) ἐποίησαν (they-did-unto) τέσσερα ( to-four ) μέρη, (to-portions) ἑκάστῳ (unto-each) στρατιώτῃ (unto-an-amass-belonger) μέρος, (a-portion,"καὶ (and) τὸν (to-the-one) χιτῶνα. (to-a-tunic) ἦν (It-was) δὲ (moreover) ὁ (the-one) χιτὼν (a-tunic) ἄραφος, (un-sewed,"ἐκ (out) τῶν (of-the-ones) ἄνωθεν (up-unto-which-from) ὑφαντὸς (woven) δι' (through) ὅλου: (of-whole)
19:23. milites ergo cum crucifixissent eum acceperunt vestimenta eius et fecerunt quattuor partes unicuique militi partem et tunicam erat autem tunica inconsutilis desuper contexta per totumThe soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part) and also his coat. Now the coat was without seam, woven from the top throughout.
23. The soldiers therefore, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also the coat: now the coat was without seam, woven from the top throughout.
19:23. Then the soldiers, when they had crucified him, took his garments, and they made four parts, one part to each soldier, and the tunic. But the tunic was seamless, woven from above throughout the whole.
19:23. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout.
Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout:

23: Воины же, когда распяли Иисуса, взяли одежды Его и разделили на четыре части, каждому воину по части, и хитон; хитон же был не сшитый, а весь тканый сверху.
19:23  οἱ οὗν 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.
19:23. milites ergo cum crucifixissent eum acceperunt vestimenta eius et fecerunt quattuor partes unicuique militi partem et tunicam erat autem tunica inconsutilis desuper contexta per totum
The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part) and also his coat. Now the coat was without seam, woven from the top throughout.
19:23. Then the soldiers, when they had crucified him, took his garments, and they made four parts, one part to each soldier, and the tunic. But the tunic was seamless, woven from above throughout the whole.
19:23. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: - 24: О пребывании Христа на кресте Иоанн подробно не повествует, но рисует перед взором читателя четыре поразительные картины. Здесь находится первая картина - разделения воинами одежд Христа, о чем только кратко упоминают синоптики. Один Иоанн сообщает о том, 1) что хитон был не разделен на части, 2) что одежды были разделены между четырьмя воинами и 3) что в разделении одежд Христа исполнилось пророчество о Мессии, находящееся в 21-м псалме (ст. 19). Воинов, которым было поручено распять Христа, было четверо, и потому верхние одежды Христа были разделены на четыре части, но как именно - неизвестно. Нижняя же одежда, хитон, как тканая не могла быть разрезана на части, потому что через это вся ткань распустилась бы. Поэтому воины и решили бросить о хитоне жребий. Может быть, Иоанн сообщая об этом сохранении в целости хитона Христова хотел этим указать на необходимость единения Церкви Христовой (Киприан Карфагенский, О единстве кафолической Церкви, 7).
Adam Clarke: Commentary on the Bible - 1831
19:23: To every soldier a part - So it appears there were four soldiers employed in nailing him to and rearing up the cross.
The coat was without seam - Several have seriously doubted whether this can be literally understood, as they imagine that nothing with sleeves, etc. can be woven without a seam. But Baun, de Vest. Sacer. Heb. l. 1, c. 16, has proved, not only that such things were done by the ancients, and are still done in the east, but himself got a loom made, on which these kinds of tunics, vents, sleeves, and all, were woven in one piece. See much on this subject in Calmet. The clothes of a Hindoo are always without a seam; and the Brahmins would not wear clothes that were otherwise made. Besides, the Hindoos have no regular tailors.
Our Lord was now in the grand office of high priest, and was about to offer the expiatory victim for the sin of the world. And it is worthy of remark that the very dress he was in was similar to that of the Jewish high priest. The following is the description given of his dress by Josephus, Ant. b. iii. c. 7, s. 4: "Now this coat (χιτων) was not composed of two pieces, nor was it sewed together upon the shoulders and sides, but it was one long vestment, so woven as to have an opening for the neck; not an oblique one, but parted all along the back and breast; it was also parted where the hands were to come out." A little before, the same author says, that "the high priest had a long robe of a blue color, which hung down to the feet, and was put over all the rest." It is likely that this was the same with that upper garment which the soldiers divided among them, it being probably of a costly stuff. I may just add here, that I knew a woman who knit all kinds of clothes, even to the sleeves and button holes, without a seam; and have seen some of the garments which she made; that the thing is possible I have the fullest proof. For an explanation of χιτων and ἱματιον which we translate cloak, and coat, see the note on Luk 6:29.
Albert Barnes: Notes on the Bible - 1834
19:23: His garments - The plural here is used to denote the outer garment. It was made, commonly, so as to be easily thrown on or off, and when they labored or walked it was girded about the loins. See the notes at Mat 5:40.
Four parts - It seems, from this, that there were four soldiers employed as his executioners.
His coat - His under garment, called the tunic.
Was without seam - Josephus (Antiq., b. 3 chapter 8, Section 4) says of the garment or coat of the high priest that "this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides; but it was one long vestment, so woven as to have an aperture for the neck. It was also parted where the hands were to come out." It seems that the Lord Jesus, the great High Priest of his people, had also a coat made in a similar manner. Compare Exo 39:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: the soldiers: Mat 27:35; Mar 15:24; Luk 23:34
now: Such was the χιτων [Strong's G5509], or coat, of the Jewish high-priest, as described by Josephus.
woven: or, wrought, Exo 39:22, Exo 39:23
Geneva 1599
19:23 (7) Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout.
(7) Christ signifies by the division of his garments amongst the bloody butchers (except for his coat which had no seam) that it will come to pass, that he will shortly divide his benefits, and enrich his very enemies throughout the world: but in such a way that the treasure of his Church will remain whole.
John Gill
19:23 Then the soldiers, when they had crucified Jesus,.... The crucifixion of Christ was at the request and solicitation of the Jews, was ordered by the Roman governor, and performed by the Roman soldiers; the sinful men into whose hands Christ was to be delivered:
took his garments; which they had stripped his body of, crucifying him naked; as what properly belonged to them, it being usual then, as now, for executioners to have the clothes of the persons they put to death; these were his inner garments:
and made four parts, to every soldier a part; for it seems there were four of them concerned in his execution, and who were set to watch him:
and also his coat; or upper garment;
now the coat was without seam, woven from the top throughout: in such an one the Jews say (b) Moses ministered: and of this sort and make was the robe of the high priest, said to be of "woven work", Ex 28:32 upon which Jarchi remarks, , "and not with a needle"; it was all woven, and without any seam: and so the Jews say (c) in general of the garments of the priests:
"the garments of the priests are not made of needlework, but of woven work; as it is said, Ex 28:32. Abai says, it is not necessary (i.e. the use of the needle) but for their sleeves; according to the tradition, the sleeve of the garments of the priests is woven by itself, and is joined to the garment, and reaches to the palm of the hand.''
So that this was an entire woven garment from top to bottom, excepting the sleeves, which were wove separately and sewed to it; of this kind also was his coat, which Jacob Iehudah Leon says (d),
"was a stately woollen coat of a sky colour, wholly woven, all of one piece, without seam, without sleeves;''
such a garment Christ our great High Priest wore, which had no seam in it, but was a curious piece of texture from top to bottom. The very learned Braunius (e) says, he has seen such garments in Holland, and has given fine cuts of them, and also of the frame in which they are wrought. What authority Nonnus had to call this coat a black one, or others for saying it was the work of the Virgin Mary, I know not.
(b) T. Bab. Taanith, fol. 11. 2. Gloss in ib. (c) T. Bab. Yoma, c. 7. foi. 72. 2. Maimon. Hilch. Cele Hamikdash, c. 8. sect. 16. (d) Relation of Memorable Things in the Tabernacle, &c. c. 5. p. 23. (e) De vestitu Sacerdot. Heb. l. 1. c. 16. p. 346, 360, 361.
John Wesley
19:23 The vesture - The upper garment.
Robert Jamieson, A. R. Fausset and David Brown
19:23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts; to every soldier--the four who nailed Him to the cross, and whose perquisite they were.
a part, and also his coat--the Roman tunic, or close-fitting vest.
without seam, woven from the top throughout--"perhaps denoting considerable skill and labor as necessary to produce such a garment, the work probably of one or more of the women who ministered in such things unto Him, Lk 8:3" [WEBSTER and WILKINSON].
19:2419:24: ասեն ցմիմեանս. Մի՛ պա՛տառեսցուք զայդ, այլ արկցուք վիճա՛կս ՚ի վերայ դորա՛ ում եւ ելցէ. զի լցցի՛ գիրն որ ասէ. Բաժանեցան զհանդերձս իմ յիւրեանս, եւ ՚ի վերայ պատմուճանի իմոյ վիճա՛կ արկին։ Զինուորքն՝ զա՛յն ինչ գործեցին[2020]։ [2020] Ոմանք. ՚Ի վերայ դորա վիճակս. կամ՝ վիճակ՝ ո՛ւմ... պատմուճանի իմոյ վիճակս արկանէին։ Բազումք. Զայս ինչ գործեցին։
24. ուստի միմեանց ասացին. «Այդ չպատռտենք, այլ դրա վրայ վիճակ գցենք, ում որ ելնի», որպէսզի կատարուի գրուածը, որ ասում է. «Իմ զգեստները բաժանեցին իրար մէջ եւ իմ պատմուճանի վրայ վիճակ գցեցին»: Զինուորներն այս բանն արեցին:
24 Ուստի ըսին իրարու. «Ատիկա չպատռենք, հապա վիճակ ձգենք ատոր վրայ, թէ որո՞ւ պիտի ըլլայ». որպէս զի կատարուի այն գրուածը որ կ’ըսէ. «Իմ հանդերձներս իրենց մէջ բաժնեցին եւ իմ պատմուճանիս վրայ վիճակ ձգեցին»։ Ահա զինուորները այս բաները ըրին։
ասեն ցմիմեանս. Մի՛ պատառեսցուք զայդ, այլ արկցուք վիճակս ի վերայ դորա ում եւ ելցէ. զի լցցի գիրն որ ասէ. Բաժանեցան զհանդերձս իմ յիւրեանս, եւ ի վերայ պատմուճանի իմոյ վիճակ արկին: Զինուորքն զայն ինչ գործեցին:

19:24: ասեն ցմիմեանս. Մի՛ պա՛տառեսցուք զայդ, այլ արկցուք վիճա՛կս ՚ի վերայ դորա՛ ում եւ ելցէ. զի լցցի՛ գիրն որ ասէ. Բաժանեցան զհանդերձս իմ յիւրեանս, եւ ՚ի վերայ պատմուճանի իմոյ վիճա՛կ արկին։ Զինուորքն՝ զա՛յն ինչ գործեցին[2020]։
[2020] Ոմանք. ՚Ի վերայ դորա վիճակս. կամ՝ վիճակ՝ ո՛ւմ... պատմուճանի իմոյ վիճակս արկանէին։ Բազումք. Զայս ինչ գործեցին։
24. ուստի միմեանց ասացին. «Այդ չպատռտենք, այլ դրա վրայ վիճակ գցենք, ում որ ելնի», որպէսզի կատարուի գրուածը, որ ասում է. «Իմ զգեստները բաժանեցին իրար մէջ եւ իմ պատմուճանի վրայ վիճակ գցեցին»: Զինուորներն այս բանն արեցին:
24 Ուստի ըսին իրարու. «Ատիկա չպատռենք, հապա վիճակ ձգենք ատոր վրայ, թէ որո՞ւ պիտի ըլլայ». որպէս զի կատարուի այն գրուածը որ կ’ըսէ. «Իմ հանդերձներս իրենց մէջ բաժնեցին եւ իմ պատմուճանիս վրայ վիճակ ձգեցին»։ Ահա զինուորները այս բաները ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2424: Итак сказали друг другу: не станем раздирать его, а бросим о нем жребий, чей будет, --да сбудется реченное в Писании: разделили ризы Мои между собою и об одежде Моей бросали жребий. Так поступили воины.
19:24  εἶπαν οὗν 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 οὗν στρατιῶται ταῦτα ἐποίησαν.
19:24. εἶπαν (they-said) οὖν (accordingly) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Μὴ (Lest) σχίσωμεν (we-might-have-severed-to) αὐτόν, (to-it,"ἀλλὰ (other) λάχωμεν (we-might-have-had-incurred) περὶ (about) αὐτοῦ (of-it) τίνος (of-what-one) ἔσται : ( it-shall-be ) ἵνα (so) ἡ (the-one) γραφὴ (a-scribing) πληρωθῇ (it-might-have-been-en-filled," Διεμερίσαντο ( They-portioned-through-to ) τὰ ( to-the-ones ) ἱμάτιά ( to-a-apparelets ) μου ( of-me ) ἑαυτοῖς ( unto-selves ) καὶ ( and ) ἐπὶ ( upon ) τὸν ( to-the-one ) ἱματισμόν ( to-an-appareling-of ) μου ( of-me ) ἔβαλον ( they-had-casted ) κλῆρον . ( to-a-lot ) Οἱ (The-ones) μὲν (indeed) οὖν (accordingly) στρατιῶται (amass-belongers) ταῦτα (to-the-ones-these) ἐποίησαν: (they-did-unto)
19:24. dixerunt ergo ad invicem non scindamus eam sed sortiamur de illa cuius sit ut scriptura impleatur dicens partiti sunt vestimenta mea sibi et in vestem meam miserunt sortem et milites quidem haec feceruntThey said then one to another: Let us not cut it but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things.
24. They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my garments among them, And upon my vesture did they cast lots. These things therefore the soldiers did.
19:24. Then they said to one another, “Let us not cut it, but instead let us cast lots over it, to see whose it will be.” This was so that the Scripture would be fulfilled, saying: “They have distributed my garments among themselves, and for my vesture they have cast lots.” And indeed, the soldiers did these things.
19:24. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did:

24: Итак сказали друг другу: не станем раздирать его, а бросим о нем жребий, чей будет, --да сбудется реченное в Писании: разделили ризы Мои между собою и об одежде Моей бросали жребий. Так поступили воины.
19:24  εἶπαν οὗν 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 οὗν στρατιῶται ταῦτα ἐποίησαν.
19:24. dixerunt ergo ad invicem non scindamus eam sed sortiamur de illa cuius sit ut scriptura impleatur dicens partiti sunt vestimenta mea sibi et in vestem meam miserunt sortem et milites quidem haec fecerunt
They said then one to another: Let us not cut it but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things.
19:24. Then they said to one another, “Let us not cut it, but instead let us cast lots over it, to see whose it will be.” This was so that the Scripture would be fulfilled, saying: “They have distributed my garments among themselves, and for my vesture they have cast lots.” And indeed, the soldiers did these things.
19:24. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:24: That the scripture might be fulfilled - These words are found in the common printed text, in Mat 27:35; but they are omitted by ABDEFGHKLMSU, Mt. BHV, 150 others; the principal versions, Chrysostom, Titus Bost., Euthymius, Theophylact, Origen, Hilary, Augustin, Juven. See Griesbach's second edition. But in the text of John they are not omitted by one MS., version, or ancient commentator.
The words are taken from Psa 22:18, where it appears they were spoken prophetically of this treatment which Jesus received, upwards of a thousand years before it took place!
But it should be remarked that this form of speech, which frequently occurs, often means no more than that the thing so fell out that such a portion of Scripture may be exactly applied to it.
Albert Barnes: Notes on the Bible - 1834
19:24: Let us not rend it - It would then have been useless. The outer garment, being composed of several parts - fringes, borders, etc. Deu 12:12 - could be easily divided.
That the scripture ... - Psa 22:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:24: that: Joh 19:28, Joh 19:36, Joh 19:37, Joh 10:35, Joh 12:38, Joh 12:39
They parted: Psa 22:18; Isa 10:7; Act 13:27
John Gill
19:24 They said therefore among themselves,.... When they saw what a curious piece of work it was, and that it was pity to divide it into parts: and besides, that it would have been rendered entirely useless thereby: they moved it to each other, saying,
let us not rend it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled: not that they knew anything of the Scripture, or had any intention of fulfilling it hereby, but they were so directed by the providence of God, to take such a step; whereby was literally accomplished the passage in Ps 22:18
which saith, they parted my raiment among them, and for my vesture they did cast lots. The whole psalm is to be understood of the Messiah, not of David, as some do (f); many passages in it cannot be applied to him, such as speak of the dislocation of his bones, the piercing of his hands and feet, and this of parting his garments, and casting lots for his vesture: all which had their literal accomplishment in Jesus: nor can it be understood of Esther, as it is by some Jewish (g) interpreters; there is not one word in it that agrees with her, and particularly, not the clause here cited; and there are some things in it which are manifestly spoken of a man, and not of a woman, as Ps 22:8 nor can the whole body of the Jewish nation, or the congregation of Israel be intended, as others say (h); since it is clear, that a single person is spoken of throughout the psalm, and who is distinguished from others, from his brethren, from the congregation, from the seed of Jacob and Israel, Ps 22:22 and indeed, no other than the Messiah can be meant; he is pointed at in the very title of it, Aijeleth Shahar, which words, in what way soever they are rendered, agree with him: if by "the morning daily sacrifice", as they are by the Targum; he is the Lamb of God, who continually takes away the sins of the world; and very fitly is he so called in the title of a psalm, which speaks so much of his sufferings and death, which were a propitiatory sacrifice for the sins of his people: or by the morning star, as others (i) interpret them; Christ is the bright and morning star, the day spring from on high, the sun of righteousness, and light of the world: or by "the morning help", as by the Septuagint; Christ had early help from God in the morning of his infancy, when Herod sought his life, and in the day of salvation of his people; and early in the morning was he raised from the dead, and had glory given him: or by "the morning hind", which seems best of all, to which he may be compared, as to a roe or hart, in Song 2:9 for his love and loveliness, and for his swiftness and readiness in appearing for the salvation of his people; and for his being hunted by Herod in the morning of his days; and being encompassed by those dogs, the Scribes and Pharisees, Judas and the band of soldiers; see Ps 22:16. The first words of the psalm were spoken by Jesus the true Messiah, when he hung upon the cross, and are truly applied to himself; his reproaches and sufferings endured by him there, are particularly and exactly described in it, and agree with no other; the benefits which the people of God were to enjoy, in consequence of his sufferings, and the conversion of the Gentiles spoken of in it, which is peculiar to the days of the Messiah, show to whom it belongs. The Jews "themselves" are obliged to interpret some parts of it concerning him; they sometimes say (k), that by Aijeleth Shahar is meant the Shekinah, a name that well suits with the Messiah Jesus, who tabernacled in our nature; the Ps 22:26 is applied by Jarchi to the time of the redemption, and the days of the Messiah; so that upon the whole, this passage is rightly cited with respect to the Messiah, and is truly said to be fulfilled by this circumstance, of the soldiers doing with his garments as they did:
these things therefore the soldiers did; because they were before determined and predicted that they should be done: and therefore they were disposed and directed by a superior influence, in perfect agreement with the freedom of their wills to do these things. The whole of this account may be spiritually applied. The Scriptures are the garments of Christ; or, as a prince of Anhalt said, the swaddling clothes in which the infant of Bethlehem was wrapped; these exhibit and show forth Christ in his glory, and by which he is known and bore witness to, and are pure and incorrupt, fragrant, and savory. Heretics are the soldiers that rend and tear the Scriptures in pieces, part them, add unto them, or detract from them; who corrupt, pervert, wrest, and misapply them; but truth is the seamless coat; it is all of a piece, is of God, there is nothing human in it; though it may be played with, betrayed, sold, or denied, it cannot be destroyed, but is, and will be preserved by divine providence: or the human nature of Christ is the vesture, with which his divine person was as it were covered, was put on and off, and on again as a garment; is of God, and not man; is pure and spotless; and though his soul and body were parted asunder for a while, this could never be parted from his divine person: or else the righteousness of Christ may be signified by this robe, which is often compared to one, because it is put on the saints, and they are clothed with it: it covers, keeps warm, protects, beautifies, and adorns them; this is seamless, and all of a piece, and has nothing of men's works and services tacked unto it; is enjoyed by a divine lot by some men, and not all, and even such as have been sinful and ungodly; it is pure, perfect and will last for ever.
(f) R. R. in Kimchi in Psal. 22. (g) R. R. in Jarchi in Psal. 22. (h) Kimchi & Ben Meleeh in ib. (i) Vid. Kimchi & Abendana in ib. (k) Zohar in Lev. fol. 5. 4. & Imre Bina in ib.
John Wesley
19:24 They parted my garments among them - No circumstance of David's life bore any resemblance to this, or to several other passages in the 22d Psalm. So that in this scripture, as in some others, the prophet seems to have been thrown into a preternatural ecstacy, wherein, personating the Messiah, he spoke barely what the Spirit dictated, without any regard to himself. Ps 22:18.
Robert Jamieson, A. R. Fausset and David Brown
19:24 Let us not rend it, but cast lots . . . whose it shall be, that the scripture might be fulfilled which saith, They parted my raiment among them; and for my vesture they did cast lots-- (Ps 22:18). That a prediction so exceedingly specific--distinguishing one piece of dress from others, and announcing that while those should be parted amongst several, that should be given by lot to one person--that such a prediction should not only be fulfilled to the letter, but by a party of heathen military, without interference from either the friends of the enemies of the Crucified One, is surely worthy to be ranked among the wonders of this all-wonderful scene. Now come the mockeries, and from four different quarters:--(1) "And they that passed by reviled Him, wagging their heads" in ridicule (Ps 22:7; Ps 109:25; compare Jer 18:16; Lam 2:15). "Ah!"--"Ha," an exclamation here of derision. "Thou that destroyest the temple, and buildest it in three days, save Thyself and come down from the cross" (Mt 27:39-40; Mk 15:29-30). "It is evident that our Lord's saying, or rather this perversion of it (for He claimed not to destroy, but to rebuild the temple destroyed by them) had greatly exasperated the feeling which the priests and Pharisees had contrived to excite against Him. It is referred to as the principal fact brought out in evidence against Him on the trial (compare Acts 6:13-14), as an offense for which He deserved to suffer. And it is very remarkable that now while it was receiving its real fulfilment, it should be made more public and more impressive by the insulting proclamation of His enemies. Hence the importance attached to it after the resurrection, Jn 2:22" [WEBSTER and WILKINSON]. (2) "Likewise also the chief priests, mocking Him, with the scribes and elders, said, He saved others, Himself He cannot save" (Mt 27:41-42). There was a deep truth in this, as in other taunts; for both He could not do, having "come to give His life a ransom for many" (Mt 20:28; Mk 10:45). No doubt this added an unknown sting to the reproach. "If He be the king of Israel, let Him now come down from the cross, and we will believe Him" (Mt 27:42). No, they would not; for those who resisted the evidence from the resurrection of Lazarus, and from His own resurrection, were beyond the reach of any amount of merely external evidence. "He trusted in God that He would deliver him; let Him deliver Him now if He will have Him [or 'delight in Him,' compare Ps 18:19; Deut 21:14]; for He said, I am the Son of God" (Mt 27:41-43). We thank you, O ye chief priests, scribes, and elders, for this triple testimony, unconsciously borne by you, to our Christ: first to His habitual trust in God, as a feature in His character so marked and palpable that even ye found upon it your impotent taunt; next, to His identity with the Sufferer of the twenty-second Psalm, whose very words (Ps 22:8) ye unwittingly appropriate, thus serving yourselves heirs to the dark office and impotent malignity of Messiah's enemies; and again, to the true sense of that august title which He took to Himself, "THE SON OF GOD," which He rightly interpreted at the very first (see Jn 5:18) as a claim to that oneness of nature with Him, and dearness to Him, which a son has to his father. (3) "And the soldiers also mocked Him, coming to Him and offering Him vinegar, and saying, If thou be the king of the Jews, save Thyself" (Lk 23:36-37). They insultingly offer to share with Him their own vinegar, or sour wine, the usual drink of Roman soldiers, it being about the time of their midday meal. In the taunt of the soldiers we have one of those undesigned coincidences which so strikingly verify these historical records. While the ecclesiastics deride Him for calling Himself, "the Christ, the King of Israel, the Chosen, the Son of God," the soldiers, to whom all such phraseology was mere Jewish jargon, make sport of Him as a pretender to royalty ("KING of the Jews"), an office and dignity which it belonged to them to comprehend. "The thieves also, which were crucified with Him, cast the same in His teeth" (Mt 27:44; Mk 15:32). Not both of them, however, as some commentators unnaturally think we must understand these words; as if some sudden change came over the penitent one, which turned him from an unfeeling railer into a trembling petitioner. The plural "thieves" need not denote more than the quarter or class whence came this last and cruelest taunt--that is, "Not only did scoffs proceed from the passers-by, the ecclesiastics, the soldiery, but even from His fellow-sufferers," a mode of speaking which no one would think necessarily meant both of them. Compare Mt 2:20, "They are dead which sought the child's life," meaning Herod; and Mk 9:1, "There be some standing here," where it is next to certain that only John, the youngest and last survivor of the apostles, is meant. And is it conceivable that this penitent thief should have first himself reviled the Saviour, and then, on his views of Christ suddenly changing, he should have turned upon his fellow sufferer and fellow reviler, and rebuked him not only with dignified sharpness, but in the language of astonishment that he should be capable of such conduct? Besides, there is a deep calmness in all that he utters, extremely unlike what we should expect from one who was the subject of a mental revolution so sudden and total. On the scene itself, see on Lk 23:29-43.
19:2519:25: Եւ կային առ խաչին Յիսուսի մա՛յրն նորա, եւ քոյր մօ՛ր նորա Մարիամ Կղէովպայ, եւ Մարիամ Մագդաղենացի։
25. Իսկ Յիսուսի խաչի մօտ կանգնած էին նրա մայրը եւ նրա մօրաքոյրը՝ Կղէոպասի կին Մարիամը եւ Մարիամ Մագդաղենացին:
25 Յիսուսին խաչին քով կայներ էին իր մայրը եւ իր մօրը քոյրը, Մարիամ՝ Կղէովպասի կինը ու Մարիամ Մագդաղենացին։
Եւ կային առ խաչին Յիսուսի մայրն նորա, եւ քոյր մօր նորա, Մարիամ Կղէովպայ, եւ Մարիամ Մագդաղենացի:

19:25: Եւ կային առ խաչին Յիսուսի մա՛յրն նորա, եւ քոյր մօ՛ր նորա Մարիամ Կղէովպայ, եւ Մարիամ Մագդաղենացի։
25. Իսկ Յիսուսի խաչի մօտ կանգնած էին նրա մայրը եւ նրա մօրաքոյրը՝ Կղէոպասի կին Մարիամը եւ Մարիամ Մագդաղենացին:
25 Յիսուսին խաչին քով կայներ էին իր մայրը եւ իր մօրը քոյրը, Մարիամ՝ Կղէովպասի կինը ու Մարիամ Մագդաղենացին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2525: При кресте Иисуса стояли Матерь Его и сестра Матери Его, Мария Клеопова, и Мария Магдалина.
19:25  εἱστήκεισαν δὲ παρὰ τῶ σταυρῶ τοῦ ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, μαρία ἡ τοῦ κλωπᾶ καὶ μαρία ἡ μαγδαληνή.
19:25. ἱστήκεισαν (they-had-come-to-have-had-stood) δὲ (moreover) παρὰ (beside) τῷ (unto-the-one) σταυρῷ (unto-a-stake) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous,"ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it,"καὶ (and) ἡ (the-one) ἀδελφὴ (brethrened) τῆς (of-the-one) μητρὸς (of-a-mother) αὐτοῦ, (of-it,"Μαρία (a-Maria) ἡ (the-one) τοῦ (of-the-one) Κλωπᾶ (of-a-Klopas,"καὶ (and) Μαρία (a-Maria) ἡ (the-one) Μαγδαληνή. (a-Magdalene)
19:25. stabant autem iuxta crucem Iesu mater eius et soror matris eius Maria Cleopae et Maria MagdaleneNow there stood by the cross of Jesus, his mother and his mother's sister, Mary of Cleophas, and Mary Magdalen.
25. But there were standing by the cross of Jesus his mother, and his mother’s sister, Mary the of Clopas, and Mary Magdalene.
19:25. And standing beside the cross of Jesus were his mother, and his mother’s sister, and Mary of Cleophas, and Mary Magdalene.
19:25. Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the [wife] of Cleophas, and Mary Magdalene.
Now there stood by the cross of Jesus his mother, and his mother' s sister, Mary the [wife] of Cleophas, and Mary Magdalene:

25: При кресте Иисуса стояли Матерь Его и сестра Матери Его, Мария Клеопова, и Мария Магдалина.
19:25  εἱστήκεισαν δὲ παρὰ τῶ σταυρῶ τοῦ ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, μαρία ἡ τοῦ κλωπᾶ καὶ μαρία ἡ μαγδαληνή.
19:25. stabant autem iuxta crucem Iesu mater eius et soror matris eius Maria Cleopae et Maria Magdalene
Now there stood by the cross of Jesus, his mother and his mother's sister, Mary of Cleophas, and Mary Magdalen.
19:25. And standing beside the cross of Jesus were his mother, and his mother’s sister, and Mary of Cleophas, and Mary Magdalene.
19:25. Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the [wife] of Cleophas, and Mary Magdalene.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: - 27: Здесь евангелист рисует нам другую картину, которая представляет резкий контраст с первой: Христос вверяет Свою Мать попечению Своего возлюбленного ученика.

Сколько женщин стояло при кресте? Одни толкователи говорят: три, другие: четыре. Более вероятным представляется второе мнение, потому что неестественно было бы предположить, что евангелист стал бы точно называть по имени сестру Пресвятой Богородицы, когда не назвал по имени Саму Матерь Христа. Между тем, очень естественно предположить, что евангелист упоминает о четырех попарно стоявших женщинах, из которых первых двух по имени не называет (этим и объясняется двукратное употребление частицы и). О Марии Магдалине и Марии Клеоповой - см. объясн. на Ев. Мф. 15:39; Лк. 8:2; 24:18. Но кто такая была сестра Пресвятой Богородицы? Нет ничего невероятного в предположении (которое делает Цан), что Иоанн здесь разумеет свою собственную мать, которую, как и самого себя, из скромности не называет по имени. При таком предположении является очень естественным притязание Иоанна и Иакова на особую роль в Царстве Христа (Мф. 20:20: и сл.) и поручение Пресвятой Богородицы именно Иоанну, который таким образом приходился близким родственником Христу. Хотя Пресвятая Дева могла бы найти приют у сыновей Иосифа, но они были не близки по духу Ее Сыну (Ин. 7:5) и, след., также и Ей. [В Славянском переводе говорится о трех женщинах - Стояху же при кресте Иисусове Мати Его и сестра Матере Его Мария Клеопова и Мария Магдалина. Прим. ред. ]

Почему Христос называет Свою Мать просто женщиною? С одной стороны, Он этим показывает, что отныне Он принадлежит всем людям, что естественные узы, связывавшие Его доселе с Пресвятою Матерью, теперь разрешаются (ср. 20:17), а с другой стороны, Он выражает Ей Свое сострадание именно как осиротевшей женщине.

Иоанн тогда взял Пресвятую Деву с собою, чтобы отвести Ее в дом отца своего в Капернаум - таково, конечно, было тогда его намерение. Но это намерение не осуществилось, и Иоанн с Пресвятою Девою остался в Иерусалиме до самой Ее смерти, после того как, по воскресении Христа, недели три провел в Галилее, куда ушел по повелению Самого Христа (ср. Мф. 26:32).
Adam Clarke: Commentary on the Bible - 1831
19:25: Mary the wife of Cleophas - She is said, in Mat 27:56, (see the note there), and Mar 15:40, to have been the mother of James the Less, and of Joses; and this James her son is said, in Mat 10:3, to have been the son of Alpheus; hence it seems that Alpheus and Cleopas were the same person. To which may be added, that Hegesippus is quoted by Eusebius, Hist. Eccl. l. iii. c. 11, as saying that Cleopas was the brother of Joseph, the husband of the virgin. Theophylact says that Cleopas, (brother of Joseph, the husband of the virgin), having died childless, his brother Joseph married his widow, by whom he had four sons, called by the evangelists the brothers of our Lord, and two daughters, the one named Salome, the other Mary, the daughter of Cleopas, because she was his daughter according to law, though she was the daughter of Joseph according to nature. There are several conjectures equally well founded with this last to be met with in the ancient commentators; but, in many cases, it is very difficult to distinguish the different Marys mentioned by the evangelists.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: his mother: Luk 2:35
and his: Mat 27:55, Mat 27:56; Mar 15:40, Mar 15:41; Luk 23:49
Cleophas: or, Cleopas, Luk 24:18
and Mary: Joh 20:1, Joh 20:11-18; Mar 16:9; Luk 8:2
Geneva 1599
19:25 (8) Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.
(8) Christ is a perfect example of all righteousness, not only in the keeping of the first, but also of the second table of the ten commandments.
John Gill
19:25 Now there stood by the cross of Jesus,.... So near as not only to see him, but to hear him speak:
his mother; the mother of Jesus, Mary; which showed her affection to Christ, and her constancy in abiding by him to the last; though it must be a cutting sight, and now was fulfilled Simeon's prophecy, Lk 2:35 to see her son in such agonies and sorrow, and jeered and insulted by the worst of men; and though she herself was exposed to danger, and liable to be abused by the outrageous multitude; and it also showed that she stood in need, as others, of a crucified Saviour; so far was she from being a co-partner with him in making satisfaction for sin, as the Papists wickedly say:
and his mother's sister, Mary the wife of Cleophas. The Syriac, Persic, and Ethiopic versions distinguish Mary the wife of Cleophas from his mother's sister, by placing the copulative and between them, and so make two persons; whereas one and the same is intended, and who was the sister of Mary, the mother of Christ; not her own sister, for it is not likely that two sisters should be of the same name; but her husband Joseph's sister, and so her's; or else Cleophas was Joseph's brother, as Eusebius from Hegesippus says (k): and who was also not the daughter of Cleophas, as the Arabic version has here supplied it; much less the mother of him; but his wife, as is rightly put in our translation: for, according to the other evangelists, she was the mother of James and Joses, and who were the sons of Cleophas or Alphaeus; which are not the names of two persons, nor two names of one and the same person, but one and the same name differently pronounced; his true name in Hebrew was or or "Chelphi", or "Chelphai", or "Chilphi", a name frequently to be met with in Talmudic and Rabbinic writings; and so a Jewish writer (l) observes, that , "Chilpha is the same as Ilpha"; and in Greek may be pronounced either Cleophas, or Alphaeus, as it is both ways: ignorance of this has led interpreters to form different conjectures, as that either the husband of this Mary had two names; or that she was twice married to two different persons, once to Alphaeus, and after his death to Cleophas; or that Cleophas was her father, and Alphaeus her husband; for neither of which is there any foundation. She was no doubt a believer in Christ, and came and stood by his cross; not merely to keep her sister company, but out of affection to Jesus, and to testify her faith in him:
and Mary Magdalene; out of whom he had cast seven devils, and who had been a true penitent, a real believer in him, an hearty lover of him, was zealously attached to him, and followed him to the last. Three Marys are here mentioned as together; and it is observable, that the greater part of those that are taken notice of, as following Christ to the cross, and standing by it, were women, the weaker, and timorous sex, when all his disciples forsook him and fled; and none of them attended at the cross, as we read of, excepting John; no, not even Peter, who boasted so much of his attachment to him. These good women standing by the cross of Christ, may teach us to do, as they did, look upon a crucified Christ, view his sorrows, and his sufferings, and our sins laid upon him, and borne and taken away by him; we should look unto him for pardon, cleansing, and justification, and, in short, for the whole of salvation: we should also weep, as they did, whilst we look on him; shed even tears of affection for, and sympathy with him; of humiliation for sin, and of joy for a Saviour: and likewise should abide by him as they did, by his persons, offices, and grace; by the doctrine of the cross, continuing steadfastly in it; and by the ordinances of Christ, constantly attending on them, and that notwithstanding all reproaches and sufferings we may undergo.
(k) Emseb. Eccl. Hist. l. 3. c. 11. (l) Juchasin, fol. 92. 1.
John Wesley
19:25 His mother's sister - But we do not read she had any brother. She was her father's heir, and as such transmitted the right of the kingdom of David to Jesus: Mary, the wife of Cleopas - Called likewise Alpheus, the father, as Mary was the mother of James, and Joses, and Simon, and Judas.
Robert Jamieson, A. R. Fausset and David Brown
19:25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas--This should be read, as in the Margin, "Clopas," the same as "Alpheus" (Mt 10:3). The "Cleopas" of Lk 24:18 was a different person.
19:2619:26: Յիսուս իբրեւ ետես զմայրն եւ զաշակերտն զոր սիրէր՝ զի կա՛յր մօտ, ասէ ցմայրն. Կի՛ն դու՝ ահա՛ որդի քո[2021]։ [2021] Ոմանք. Եւ ասէ ցմայրն։
26. Երբ Յիսուս տեսաւ մօրը եւ այն աշակերտին, որ մօտ էր կանգնած, որին նա սիրում էր, մօրն ասաց. «Ո՛վ կին, ահա՛ քո որդին»:
26 Յիսուս երբ տեսաւ իր մայրը եւ այն աշակերտը որ կը սիրէր, որ մօտը կայներ էր, ըսաւ իր մօրը. «Ո՛վ կին, ահա քու որդիդ»։
Յիսուս իբրեւ ետես զմայրն եւ զաշակերտն զոր սիրէր, զի կայր մօտ, ասէ ցմայրն. Կին դու, ահա որդի քո:

19:26: Յիսուս իբրեւ ետես զմայրն եւ զաշակերտն զոր սիրէր՝ զի կա՛յր մօտ, ասէ ցմայրն. Կի՛ն դու՝ ահա՛ որդի քո[2021]։
[2021] Ոմանք. Եւ ասէ ցմայրն։
26. Երբ Յիսուս տեսաւ մօրը եւ այն աշակերտին, որ մօտ էր կանգնած, որին նա սիրում էր, մօրն ասաց. «Ո՛վ կին, ահա՛ քո որդին»:
26 Յիսուս երբ տեսաւ իր մայրը եւ այն աշակերտը որ կը սիրէր, որ մօտը կայներ էր, ըսաւ իր մօրը. «Ո՛վ կին, ահա քու որդիդ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2626: Иисус, увидев Матерь и ученика тут стоящего, которого любил, говорит Матери Своей: Жено! се, сын Твой.
19:26  ἰησοῦς οὗν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρί, γύναι, ἴδε ὁ υἱός σου.
19:26. Ἰησοῦς (An-Iesous) οὖν (accordingly) ἰδὼν (having-had-seen) τὴν (to-the-one) μητέρα (to-a-mother) καὶ (and) τὸν (to-the-one) μαθητὴν (to-a-learner) παρεστῶτα (to-having-had-come-to-stand-beside) ὃν (to-which) ἠγάπα (it-was-excessing-off-unto) λέγει (it-fortheth) τῇ (unto-the-one) μητρί (unto-a-mother,"Γύναι, (Woman,"ἴδε (thou-should-have-had-seen,"ὁ (the-one) υἱός (a-son) σου: (of-thee)
19:26. cum vidisset ergo Iesus matrem et discipulum stantem quem diligebat dicit matri suae mulier ecce filius tuusWhen Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.
26. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold, thy son!
19:26. Therefore, when Jesus had seen his mother and the disciple whom he loved standing near, he said to his mother, “Woman, behold your son.”
19:26. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son:

26: Иисус, увидев Матерь и ученика тут стоящего, которого любил, говорит Матери Своей: Жено! се, сын Твой.
19:26  ἰησοῦς οὗν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα, λέγει τῇ μητρί, γύναι, ἴδε ὁ υἱός σου.
19:26. cum vidisset ergo Iesus matrem et discipulum stantem quem diligebat dicit matri suae mulier ecce filius tuus
When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.
19:26. Therefore, when Jesus had seen his mother and the disciple whom he loved standing near, he said to his mother, “Woman, behold your son.”
19:26. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
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Adam Clarke: Commentary on the Bible - 1831
19:26: The disciple - whom he loved - John, the writer of this Gospel.
Woman, behold thy son! - This is a remarkable expression, and has been much misunderstood. It conveys no idea of disrespect, nor of unconcern, as has been commonly supposed. In the way of compellation, man! and woman! were titles of as much respect among the Hebrews as sir! and madam! are among us. But why does not Jesus call her mother? Probably because he wished to spare her feelings; he would not mention a name, the very sound of which must have wrung her heart with additional sorrow. On this account he says, Behold thy son! this was the language of pure natural affection: "Consider this crucified man no longer at present as any relative of thine; but take that disciple whom my power shall preserve from evil for thy son; and, while he considers thee as his mother, account him for thy child." It is probable that it was because the keeping of the blessed virgin was entrusted to him that he was the only disciple of our Lord who died a natural death, God having preserved him for the sake of the person whom he gave him in charge. Many children are not only preserved alive, but abundantly prospered in temporal things, for the sake of the desolate parents whom God hast cast upon their care. It is very likely that Joseph was dead previously to this; and that this was the reason why the desolate virgin is committed to the care of the beloved disciple.
Albert Barnes: Notes on the Bible - 1834
19:26: The disciple ... whom he loved - See Joh 13:23.
Woman - This appellation certainly implied no disrespect. See the notes at Joh 2:4.
Behold thy son! - This refers to John, not to Jesus himself. Behold, my beloved disciple shall be to you a son, and provide for you, and discharge toward you the duties of an affectionate child. Mary was poor. It would even seem that now she had no home. Jesus, in his dying moments, filled with tender regard for his mother, secured for her an adopted son, obtained for her a home, and consoled her grief by the prospect of attention from him who was the most beloved of all the apostles. What an example of filial attention! What a model to all children! And how lovely appears the dying Saviour, thus remembering his afflicted mother, and making her welfare one of his last cares on the cross, and even when making atonement for the sins of the world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: whom: Joh 13:23, Joh 20:2, Joh 21:7, Joh 21:20, Joh 21:24
Woman: Joh 2:4
John Gill
19:26 When Jesus therefore saw his mother,.... Standing near him, within the reach of his voice, as well as sight, he took notice of her, and showed a concern for her temporal, as well as for her eternal good:
and the disciple standing by; either by his cross, his mother, or both:
whom he loved: meaning John, the writer of this Gospel, who for modesty's sake often describes himself in this manner; he being distinguished by Christ from the rest, by some peculiar marks of affection as man; though as God, and as the Redeemer, he loved his disciples alike, as he does all his true and faithful followers:
he saith unto his mother, woman, behold thy son; meaning not himself, but the disciple, who was her son, not by nature, nor adoption; but who would show himself as a son, by his filial affection for, care of, honour and respect unto her. Christ calls her not mother, but woman; not out of disrespect to her, or as ashamed of her; but partly that he might not raise, or add strength to her passions, by a tenderness of speaking; and partly to conceal her from the mob, and lest she should be exposed to their rude insults; as also to let her know that all natural relation was now ceasing between them; though this is a title he sometimes used to give her before.
Robert Jamieson, A. R. Fausset and David Brown
19:26 When Jesus . . . saw his mother, and the disciple whom he loved, standing by, he saith to his mother, WOMAN, BEHOLD THY SON! Then saith he to the disciple, BEHOLD THY MOTHER!--What forgetfulness of self, what filial love, and to the "mother" and "son" what parting words!
from that hour . . . took her to his own home--or, home with him; for his father Zebedee and his mother Salome were both alive, and the latter here present (Mk 15:40). See on Mt 13:55. Now occurred the supernatural darkness, recorded by all the other Evangelists, but not here. "Now from the sixth hour (twelve o'clock, noon) there was darkness over all the land unto the ninth hour" (Mt 27:45). No ordinary eclipse of the sun could have occurred at this time, it being then full moon, and this obscuration lasted about twelve times the length of any ordinary eclipse. (Compare Ex 10:21, Ex 10:23). Beyond doubt, the divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And about the ninth hour Jesus cried, ELI, ELI, LAMA SABACHTHANI . . . My God, My God, why hast Thou forsaken Me?" (Mt 27:46). As the darkness commenced at the sixth hour, the second of the Jewish hours of prayer, so it continued till the ninth hour, the hour of the evening sacrifice, increasing probably in depth, and reaching its deepest gloom at the moment of this mysterious cry, when the flame of the one great "Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm (Ps 22:1) full of the last "sufferings of Christ and the following glories" (1Pet 1:11). "FATHER," was the cry in the first prayer which He uttered on the cross, for matters had not then come to the worst. "Father" was the cry of His last prayer, for matters had then passed their worst. But at this crisis of His sufferings, "Father" does not issue from His lips, for the light of a Father's countenance was then mysteriously eclipsed. He falls back, however, on a title expressive of His official relation, which, though lower and more distant in itself, yet when grasped in pure and naked faith was mighty in its claims, and rich in psalmodic associations. And what deep earnestness is conveyed by the redoubling of this title! But as for the cry itself, it will never be fully comprehended. An absolute desertion is not indeed to be thought of; but a total eclipse of the felt sense of God's presence it certainly expresses. It expre'sses surprise, as under the experience of something not only never before known, but inexplicable on the footing which had till then subsisted between Him and God. It is a question which the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not know and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at that moment, the least token of approval from the unseen Judge--innocence whose only recognition at that moment lay in the thick surrounding gloom which but reflected the horror of great darkness that invested His own spirit. There was indeed a cause for it, and He knew it too--the "why" must not be pressed so far as to exclude this. He must taste this bitterest of the wages of sin "who did no sin" (1Pet 2:22). But that is not the point now. In Him there was no cause at all (Jn 14:30) and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a light out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He will stand, till the light of Heaven returns to His spirit. And it is near to come. While He is yet speaking, the fierceness of the flame is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, for we can hardly suppose that it was anything else. "Some of them that stood there, when they heard that, said, This man calleth for Elias" (Mt 27:47).
19:2719:27: Ապա ասէ ցաշակերտն. Ահա՛ մայր քո։ Եւ յայնմ ժամանակէ ա՛ռ աշակերտն՝ զնա առ ի՛ւր։
27. Ապա աշակերտին ասաց. «Ահա՛ քո մայրը»: Եւ այդ պահից աշակերտը նրան իր մօտ առաւ:
27 Ետքը ըսաւ աշակերտին. «Ահա՛ քու մայրդ»։ Եւ այն ժամանակէն աշակերտը զանիկա իր քով առաւ։
Ապա ասէ ցաշակերտն. Ահա մայր քո: Եւ յայնմ ժամանակէ ա՛ռ աշակերտն զնա առ իւր:

19:27: Ապա ասէ ցաշակերտն. Ահա՛ մայր քո։ Եւ յայնմ ժամանակէ ա՛ռ աշակերտն՝ զնա առ ի՛ւր։
27. Ապա աշակերտին ասաց. «Ահա՛ քո մայրը»: Եւ այդ պահից աշակերտը նրան իր մօտ առաւ:
27 Ետքը ըսաւ աշակերտին. «Ահա՛ քու մայրդ»։ Եւ այն ժամանակէն աշակերտը զանիկա իր քով առաւ։
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19:2727: Потом говорит ученику: се, Матерь твоя! И с этого времени ученик сей взял Ее к себе.
19:27  εἶτα λέγει τῶ μαθητῇ, ἴδε ἡ μήτηρ σου. καὶ ἀπ᾽ ἐκείνης τῆς ὥρας ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια.
19:27. εἶτα (if-to-the-ones) λέγει (it-fortheth) τῷ (unto-the-one) μαθητῇ (unto-a-learner,"Ἴδε (Thou-should-have-had-seen,"ἡ (the-one) μήτηρ (a-mother) σου. (of-thee) καὶ (And) ἀπ' (off) ἐκείνης (of-the-one-thither) τῆς (of-the-one) ὥρας (of-an-hour) ἔλαβεν (it-had-taken,"ὁ (the-one) μαθητὴς (a-learner,"αὐτὴν (to-it) εἰς (into) τὰ (to-the-ones) ἴδια . ( to-private-belonged )
19:27. deinde dicit discipulo ecce mater tua et ex illa hora accepit eam discipulus in suaAfter that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.
27. Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own .
19:27. Next, he said to the disciple, “Behold your mother.” And from that hour, the disciple accepted her as his own.
19:27. Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own [home].
Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own:

27: Потом говорит ученику: се, Матерь твоя! И с этого времени ученик сей взял Ее к себе.
19:27  εἶτα λέγει τῶ μαθητῇ, ἴδε ἡ μήτηρ σου. καὶ ἀπ᾽ ἐκείνης τῆς ὥρας ἔλαβεν ὁ μαθητὴς αὐτὴν εἰς τὰ ἴδια.
19:27. deinde dicit discipulo ecce mater tua et ex illa hora accepit eam discipulus in sua
After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.
19:27. Next, he said to the disciple, “Behold your mother.” And from that hour, the disciple accepted her as his own.
19:27. Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own [home].
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Albert Barnes: Notes on the Bible - 1834
19:27: Behold thy mother! - One who is to be to thee as a mother. The fact that she was the mother of Jesus would secure the kindness of John, and the fact that she was now intrusted to him demanded of him affectionate regard and tender care.
From that hour ... - John seems to have been in better circumstances than the other apostles. See Joh 18:16. Tradition says that she continued to live with him in Judea until the time of her death, which occurred about fifteen years after the death of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: Behold: Gen 45:8, Gen 47:12; Mat 12:48-50, Mat 25:40; Mar 3:34; Ti1 5:2-4
took: Jo1 3:18, Jo1 3:19
his: Joh 1:11, Joh 16:32
John Gill
19:27 Then saith he to the disciple,.... The same disciple John:
behold thy mother; take care of her, and provide for her, as if she was thine own mother: this shows the meanness of Christ, who had nothing to leave her, though Lord of all; it is very probable that Joseph was dead, and Mary now a widow; and whereas Christ had taken care of her, and maintained her hitherto, he now, in his dying moments, commits her to the care of this disciple; which is an instance of his humanity, and of his regard to every duty; and this in particular, of honouring parents, and providing for them in distress, and old age:
and hour that disciple took her to his own home: or house; so the Septuagint render "to his house", by , in Esther 6:12 the phrase here used, and in Jn 16:32. Some say she lived with John at Jerusalem, and there died; and others say, that she died in the twelfth year after the resurrection of Christ, being 59 years of age, and was buried by John in the garden of Gethsemane: where his house was is not certain, whether at Jerusalem or in Galilee, nor how long she lived with him; but this is not to be doubted, that he took care of her, and provided for her, as if she was his own mother; and his doing this forthwith shows his great regard to Christ, his readiness and cheerfulness to comply with his orders and directions, and his unfeigned love unto him.
John Wesley
19:27 Behold thy mother - To whom thou art now to perform the part of a son in my place, a peculiar honour which Christ conferred on him. From that hour - From the time of our Lord's death.
19:2819:28: Յետ այսորիկ իբրեւ գիտա՛ց Յիսուս, եթէ ահա ամենայն ինչ կատարեալ է, զի կատարեսցի՛ գիրն, ասէ. Ծարաւի՛ եմ[2022]։ [2022] Ոմանք. Յետ այնորիկ գիտաց Յիսուս եթէ ահա։
28. Այնուհետեւ Յիսուս, գիտենալով, թէ ահա ամէն ինչ կատարուած է, որպէսզի կատարուի գրուածը, ասաց՝ ծարաւ եմ:
28 Անկէ ետք, Յիսուս գիտնալով թէ արդէն ամէն բան լմնցած է, որպէս զի գրուածը կատարուի, ըսաւ. «Ծարաւ եմ»։
Յետ այսորիկ իբրեւ գիտաց Յիսուս եթէ ահա ամենայն ինչ կատարեալ է, (զի կատարեսցի գիրն,) ասէ. Ծարաւի եմ:

19:28: Յետ այսորիկ իբրեւ գիտա՛ց Յիսուս, եթէ ահա ամենայն ինչ կատարեալ է, զի կատարեսցի՛ գիրն, ասէ. Ծարաւի՛ եմ[2022]։
[2022] Ոմանք. Յետ այնորիկ գիտաց Յիսուս եթէ ահա։
28. Այնուհետեւ Յիսուս, գիտենալով, թէ ահա ամէն ինչ կատարուած է, որպէսզի կատարուի գրուածը, ասաց՝ ծարաւ եմ:
28 Անկէ ետք, Յիսուս գիտնալով թէ արդէն ամէն բան լմնցած է, որպէս զի գրուածը կատարուի, ըսաւ. «Ծարաւ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2828: После того Иисус, зная, что уже все совершилось, да сбудется Писание, говорит: жажду.
19:28  μετὰ τοῦτο εἰδὼς ὁ ἰησοῦς ὅτι ἤδη πάντα τετέλεσται, ἵνα τελειωθῇ ἡ γραφή, λέγει, διψῶ.
19:28. Μετὰ (With) τοῦτο (to-the-one-this,"εἰδὼς (having-had-come-to-see,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one) ἤδη (which-then) πάντα ( to-all ) τετέλεσται ( it-had-come-to-finish-unto ,"ἵνα (so) τελειωθῇ (it-might-have-been-en-finish-belonged) ἡ (the-one) γραφὴ (a-scribing,"λέγει (it-fortheth,"Διψῶ. (I-thirst-unto)
19:28. postea sciens Iesus quia iam omnia consummata sunt ut consummaretur scriptura dicit sitioAfterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst.
28. After this Jesus, knowing that all things are now finished, that the scripture might be accomplished, saith, I thirst.
19:28. After this, Jesus knew that all had been accomplished, so in order that the Scripture might be completed, he said, “I thirst.”
19:28. After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst:

28: После того Иисус, зная, что уже все совершилось, да сбудется Писание, говорит: жажду.
19:28  μετὰ τοῦτο εἰδὼς ὁ ἰησοῦς ὅτι ἤδη πάντα τετέλεσται, ἵνα τελειωθῇ ἡ γραφή, λέγει, διψῶ.
19:28. postea sciens Iesus quia iam omnia consummata sunt ut consummaretur scriptura dicit sitio
Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst.
19:28. After this, Jesus knew that all had been accomplished, so in order that the Scripture might be completed, he said, “I thirst.”
19:28. After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: - 30: Здесь евангелист рисует перед нами третью картину - картину смерти Распятого Христа. После того, т. е. после того как Христос исполнил Свой сыновний долг по отношению к матери.

Ведая, что все уже совершилось, т. е. зная, что доведено до конца все, что подобало Ему совершить в земной Своей жизни.

Да сбудется Писание, говорит: "жажду!" Некоторые толкователи (из наших, напр., еп. Михаил) относят выражение: да сбудется Писание "к глаголу:" "говорит" и делают заключение, что евангелист в восклицании Христа: "жажду!" видит будто бы точное исполнение пророчества, содержащегося в псалм. 68: (ст. 22): "в жажде моей напоили меня уксусом". Но с таким заключением трудно согласиться 1) потому, что в приведенном месте из псалма нет выражения "жажду", а 2) потому, что выражение греческого текста, переведенное по-русски выражением "да сбудется" правильнее было бы заменить выражением: "дабы было доведено до конца" (употреблен глагол не pltiroun, а teleioun) правдоподобное поэтому мнение (Цана), что здесь евангелист хочет сказать, что хотя и "совершилось", но, однако, не доставало одного самого важного, в чем должны были найти себе завершение все писания Ветхого Завета - (да сбудется Писание) это именно смерти Христа. Но смерть Христа Его собственному сознанию и сознанию апостолов представлялась как свободное и сознательное предание в руки Бога-Отца жизни Христа, как добровольное дело любви Христа к человечеству (10:11; 17:18; 14:31). Поэтому, мучимый страшною жаждою, которая у повешенных на кресте затмевала сознание, Христос просит пить, чтобы получить облегчение хотя на несколько мгновений и с полным сознанием испустить Свой последний вздох. И только один Иоанн сообщает, что Христос, подкрепившись уксусом, сказал: "совершилось", т. е. для Него нет уже никакого долга, который бы Его привязывал к жизни (Об иссопе см. толк. на кн. Исх. 12: 22).
Adam Clarke: Commentary on the Bible - 1831
19:28: I thirst - The scripture that referred to his drinking the vinegar is Psa 69:21. The fatigue which he had undergone, the grief he had felt, the heat of the day, and the loss of blood, were the natural causes of this thirst. This he would have borne without complaint; but he wished to give them the fullest proof of his being the Messiah, by distinctly marking how every thing relative to the Messiah, which had been written in the prophets, had its complete fulfillment in him.
Albert Barnes: Notes on the Bible - 1834
19:28: See the notes at Mat 27:46-50.
That the scripture might be fulfilled, saith, I thirst - See Psa 69:21. Thirst was one of the most distressing circumstances attending the crucifixion. The wounds were highly inflamed, and a raging fever was caused, usually, by the sufferings on the cross, and this was accompanied by insupportable thirst. See the notes at Mat 27:35. A Mameluke, or Turkish officer, was crucified, it is said in an Arabic manuscript recently translated, on the banks of the Barada River, under the castle of Damascus. He was nailed to the cross on Friday, and remained until Sunday noon, when he died. After giving an account of the crucifixion, the narrator proceeds: "I have heard this from one who witnessed it; and he thus remained until he died, patient and silent, without wailing, but looking around him to the right and the left, upon the people. But he begged for water, and none was given him; and the hearts of the people were melted with compassion for him, and with pity on one of God's creatures, who, yet a boy, was suffering under so grievous a trial. In the meantime the water was flowing around him, and he gazed upon it, and longed for one drop of it; and he complained of thirst all the first day, after which he was silent, for God gave him strength" - Wiseman's Lectures, pp. 164, 165, ed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: Jesus: Joh 19:30, Joh 13:1, Joh 18:4; Luk 9:31, Luk 12:50, Luk 18:31, Luk 22:37; Act 13:29
that the: Psa 22:15, Psa 69:21
Geneva 1599
19:28 (9) After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
(9) Christ when he has taken the vinegar, yields up the Spirit, indeed drinking up in our name that most bitter and severe cup of his Father's wrath.
John Gill
19:28 After this,.... After he had committed his mother to the care of John, which was about the sixth hour, before the darkness came over the land: and three hours after this was the following circumstance, which was not without the previous knowledge of Christ:
Jesus knowing that all things were now accomplished; or just upon being accomplished, were as good as finished; and as they were to be, would be in a very short time; even all things relating to his sufferings, and the circumstances of them, which were afore appointed by God, and foretold in prophecy, and of which he had perfect knowledge:
that the Scripture might be fulfilled: might appear to have its accomplishment, which predicted the great drought and thirst that should be on him, Ps 22:15 and that his enemies at such a time would give him vinegar to drink, Ps 69:21
saith, I thirst; which was literally true of him, and may be also understood spiritually of his great thirst and eager desire after the salvation of his people.
Robert Jamieson, A. R. Fausset and David Brown
19:28 After this, Jesus knowing that all things were now accomplished--that is, the moment for the fulfilment of the last of them; for there was one other small particular, and the time was come for that too, in consequence of the burning thirst which the fevered state of His frame occasioned (Ps 22:15).
that the scripture-- (Ps 69:21).
might be fulfilled saith, I thirst. Now there was set a vessel full of vinegar--on the offer of the soldiers' vinegar, see on Jn 19:24.
and they--"one of them," (Mt 27:48).
19:2919:29: Եւ ա՛նդ կայր ամա՛ն ինչ՝ լի՛ քացախով. եւ նոցա սպունգ լցեա՛լ քացախով ընդ լեղւոյ՝ շո՛ւրջ եդեալ զմշտկա՛ւ զոպայի, մատուցին ՚ի բերան նորա[2023]։ [2023] Ոմանք. Զմշտիկ զոպայի. կամ՝ զմշտկաւ զոպայիւ։
29. Եւ այնտեղ քացախով լի մի աման կար. զինուորները լեղախառն[24] քացախով մի սպունգ թրջեցին եւ այն դրին եղէգի ծայրին ու մօտեցրին նրա բերանին:[24] 24 . Յունարէնը չունի լեղախառն բառը:
29 Եւ հոն քացախով լեցուն աման մը կար. անոնք քացախով սպունգ մը լեցնելով զոպայի մշտիկի վրայ փաթթուած՝ անոր բերնին մօտեցուցին։
Եւ անդ կայր աման ինչ լի քացախով. եւ նոցա սպունգ լցեալ քացախով [82]ընդ լեղւոյ`` շուրջ եդեալ զմշտկաւ զոպայի մատուցին ի բերան նորա:

19:29: Եւ ա՛նդ կայր ամա՛ն ինչ՝ լի՛ քացախով. եւ նոցա սպունգ լցեա՛լ քացախով ընդ լեղւոյ՝ շո՛ւրջ եդեալ զմշտկա՛ւ զոպայի, մատուցին ՚ի բերան նորա[2023]։
[2023] Ոմանք. Զմշտիկ զոպայի. կամ՝ զմշտկաւ զոպայիւ։
29. Եւ այնտեղ քացախով լի մի աման կար. զինուորները լեղախառն[24] քացախով մի սպունգ թրջեցին եւ այն դրին եղէգի ծայրին ու մօտեցրին նրա բերանին:
[24] 24 . Յունարէնը չունի լեղախառն բառը:
29 Եւ հոն քացախով լեցուն աման մը կար. անոնք քացախով սպունգ մը լեցնելով զոպայի մշտիկի վրայ փաթթուած՝ անոր բերնին մօտեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
19:2929: Тут стоял сосуд, полный уксуса. [Воины], напоив уксусом губку и наложив на иссоп, поднесли к устам Его.
19:29  σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὗν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῶ στόματι.
19:29. σκεῦος (An-equipment) ἔκειτο ( it-was-situating ) ὄξους (of-a-vinegar) μεστόν: (sated) σπόγγον (to-a-sponge) οὖν (accordingly) μεστὸν (to-sated) τοῦ (of-the-one) ὄξους (of-a-vinegar,"ὑσσώπῳ (unto-hyssoped) περιθέντες ( having-had-placed-about ,"προσήνεγκαν (they-beared-toward) αὐτοῦ (of-it) τῷ (unto-the-one) στόματι. (unto-a-mouth)
19:29. vas ergo positum erat aceto plenum illi autem spongiam plenam aceto hysopo circumponentes obtulerunt ori eiusNow there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to his mouth.
29. There was set there a vessel full of vinegar: so they put a sponge full of the vinegar upon hyssop, and brought it to his mouth.
19:29. And there was a container placed there, full of vinegar. Then, placing a sponge full of vinegar around hyssop, they brought it to his mouth.
19:29. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.
Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth:

29: Тут стоял сосуд, полный уксуса. [Воины], напоив уксусом губку и наложив на иссоп, поднесли к устам Его.
19:29  σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον οὗν μεστὸν τοῦ ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν αὐτοῦ τῶ στόματι.
19:29. vas ergo positum erat aceto plenum illi autem spongiam plenam aceto hysopo circumponentes obtulerunt ori eius
Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to his mouth.
19:29. And there was a container placed there, full of vinegar. Then, placing a sponge full of vinegar around hyssop, they brought it to his mouth.
19:29. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:29: A vessel full of vinegar - This was probably that tart small wine which we are assured was the common drink of the Roman soldiers. Our word vinegar comes from the French vin aigre, sour or tart wine; and, although it is probable that it was brought at this time for the use of the four Roman soldiers who were employed in the crucifixion of our Lord, yet it is as probable that it might have been furnished for the use of the persons crucified; who, in that lingering kind of death, must necessarily be grievously tormented with thirst. This vinegar must not be confounded with the vinegar and gall mentioned Mat 27:34, and Mar 15:23. That, being a stupifying potion, intended to alleviate his pain, he refused to drink; but of this he took a little, and then expired, Joh 19:30.
And put it upon hyssop - Or, according to others, putting hyssop about it. A great variety of conjectures have been produced to solve the difficulty in this text, which is occasioned by supposing that the sponge was put on a stalk of hyssop, and that this is the reed mentioned by Matthew and Mark. It is possible that the hyssop might grow to such a size in Judea as that a stalk of it might answer the end of a reed or cane in the case mentioned here; but still it appears to me more natural to suppose that the reed was a distinct thing and that the hyssop was used only to bind the sponge fast to the reed; unless we may suppose it was added for some mystical purpose, as we find it frequently used in the Old Testament in rites of purification. The various conjectures on this point may be seen in Bowyer's Conject. and in Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: was set: Mat 27:34, Mat 27:48; Mar 15:36; Luk 23:36
hyssop: This hyssop is termed a reed by Matthew and Mark; and it appears that a species of hyssop, with a reedy stalk, about two feet long, grew about Jerusalem. Exo 12:22; Num 19:18; Kg1 4:33; Psa 51:7
Geneva 1599
19:29 Now there was set a (c) vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.
(c) Galatinus witnesses out of the book called Sanhedrin that the Jews often gave those who were executed vinegar mixed with frankincense to drink, to make them somewhat delirious: so the Jews provided charitably for the poor men's conscience who were executed.
John Gill
19:29 Now there was set a vessel full of vinegar,.... In a place near at hand, as Nonnus observes; not on purpose, for the sake of them that were crucified, either to refresh their spirits, or stop a too great effusion of blood, that they might continue the longer in their misery; but for the use of the soldiers who crucified Christ, vinegar being part of the allowance of Roman soldiers (m), and what they used to drink: sometimes it was mixed with water; which mixed liquor they called "Posca" (n), and was what even their generals sometimes used; as Scipio, Metellus, Trajan, Adrian, and others: vinegar was also used by the Jews for drink, as appears from Ruth 2:14 and "dip thy morsel in the vinegar", which Boaz's reapers had with them in the field; "because of heat", as the commentators say (o); that being good to cool, and to extinguish thirst; for which reason the soldiers here offer it to Christ; though the Chaldee paraphrase of the above place makes it to be a kind of sauce or pap boiled in vinegar; and such an "Embamma" made of vinegar the Romans had, in which they dipped their food (p); but this here seems to be pure vinegar, and to be different from that which the other evangelists speak of, which was mingled with gall, or was sour wine with myrrh, Mt 27:34. Vinegar indeed is good to revive the spirits, and hyssop, which is after mentioned, is an herb of a sweet smell; and if the reed, which the other evangelists make mention of, was the sweet calamus, as some have thought, they were all of them things of a refreshing nature: vinegar was also used for stopping blood (q), when it flowed from wounds in a large quantity; and of the same use were sponges; hence Tertullian (r) mentions "spongias retiariorum", the sponges of the fencers, which they had with them to stop any effusion of blood that should be made in their exercises; but then it can hardly be thought that these things should be in common prepared at crucifixions for such ends, on purpose to linger out a miserable life a little longer, which would be shocking barbarity; and especially such a provision would never be, made at this time, on such an account, since the Jews sabbath drew nigh, and they were in haste to have the executions over before that came on, that the bodies might not remain on the cross on that day; for which reason they would do nothing, at this time, however, to prolong the lives of the malefactors; wherefore it is most reasonable, that this vessel of vinegar was not set for any such purpose, but was for the use of the soldiers; and therefore this being at hand when Christ signified his thirst, they offered some of it in the following manner:
and they filled a sponge with vinegar; it being the nature of a sponge (which Nonnus here calls , "a branch of the sea", because it grows there) to swallow up anything that is liquid, and which may be again squeezed and sucked out of it; hence the Jews say (s) of it, , "the sponge which swallows up liquids"; and used it for such a purpose; "and put it upon hyssop"; meaning not the juice of hyssop, into which some have thought the sponge with vinegar was put, but the herb, and a stalk of it: the other evangelists say, it was put "upon a reed"; meaning either that the sponge with the hyssop were put about a reed, and so given him; or rather it was a stalk of hyssop, which was like a reed or cane; and in this country of Judea grew very large, sufficient for such a purpose. The hyssop with the Jews was not reckoned among herbs, but trees; see 3Kings 4:33 and they speak (t) of hyssop which they gather "for wood"; the stalks of which therefore must be of some size; yea, they call (u) a stalk which has a top to it, "a reed", or cane; which observation seems to reconcile the other evangelists with this: and they distinguish their hyssop which was right for use from that which had an epithet joined to it; as, Roman hyssop, Grecian hyssop, wild and bastard hyssop (w): and some writers (x) observe even of our common hyssop, that it has sometimes stalks of nine inches long, or longer, and hard and woody, nay, even a foot and a half; with one of which a man with his arms stretched out might possibly reach the mouth of a person on a cross: how high crosses usually were is not certain, nor was there any fixed measure for them; sometimes they were higher, and sometimes lower; the cross or gallows made by Haman for Mordecai was very high indeed, and the mouth of a person could not have been reached with an hyssop stalk; but such an one might, as was erected for Saul's sons, whose bodies on it could be reached by the beasts of the field, 2Kings 21:10 and so low was the cross on which Blandina the martyr suffered, as the church at Lyons relates (y), when on the cross she was exposed to beasts of prey, and became food for them: so that there is no need to suppose any fault in the text, and that instead of "hyssop" it should be read "hyssos"; which was a kind of javelin the Romans call "Pilum", about five or six foot long, which, it is supposed, one of the soldiers might have, and on it put the hyssop with the sponge and vinegar; but this conjecture is not supported by any copy, or ancient version; the Syriac version, which is a very ancient one, reads "hyssop". The Arabic and Persic versions render it, "a reed", as in the other evangelists; and the Ethiopic version has both, "they filled a sponge with vinegar, and it was set round with hyssop, and they bound it upon a reed"; and so some have thought that a bunch of hyssop was stuck round about the sponge of vinegar, which was fastened to the top of a reed; and the words will bear to be rendered; "setting it about with hyssop": this they might have out of the gardens, which were near this place, or it might grow upon the mountain itself; for we are told (z), it grew in great plenty upon the mountains about Jerusalem, and that its branches were almost a cubit long. Josephus (a) makes mention of a village beyond Jordan called Bethezob, which, as he says, signifies the house of hyssop; perhaps so called from the large quantity of hyssop that grew near it:
and put it to his mouth; whether Christ drank of it or no is not certain; it seems by what follows as if he did; at least he took it, being offered to him: the Jews themselves say (b), that Jesus said, give me a little water to drink, and they gave him , "sharp vinegar"; which so far confirms the evangelic history.
(m) Julian. Imperator. Epist. 27. p. 161. Vid. Lydium de re militari, l. 6. c. 7. p. 245. (n) Salmuth. in Panciroll. rerum memorab. par. 1. Tit. 53. p. 274. (o) Jarchi & Aben Ezra in loc. (p) Salmuth. ib. par. 2. Tit. 2. p. 83. (q) Plin. Nat. Hist. l. 31. c. 11. (r) De Spectaculis, c. 25. (s) Maimon. in Misn. Sabbat, c. 21. sect. 3. Misn. Celim, c. 9. sect. 4. (t) Misn. Parah, c. 11. sect. 8. Maimon. Hilch. Parah Adumah, c. 11. sect. 7. (u) Gloss. in T. Bab. Succa, fol. 13. 1. (w) Misn. Parah, c. 11. sect. 7. Negaim, c. 14. 6. T. Bab. Succa, fol. 13. 1. & Cholin, fol. 62. 2. (x) Dodonaeus, l. 4. c. 19. (y) Apud Euseb. Eccl. Hist. l. 5. c. 1. p. 161. Vid. Lipsium de Cruce, l. 3. c. 11. (z) Arabes Lexicograph. apud de Dieu in loc. (a) De Bello Jud. l. 6. c. 3. sect. 4. (b) Toklos Jesu, p. 17.
John Wesley
19:29 A stalk of hyssop - Which in those countries grows exceeding large and strong. Ps 69:21.
Robert Jamieson, A. R. Fausset and David Brown
19:29 filled a sponge with vinegar, and put it upon--a stalk of
hyssop, and put it to his mouth--Though a stalk of this plant does not exceed eighteen inches in length, it would suffice, as the feet of crucified persons were not raised high. "The rest said, Let be"--[that is, as would seem, 'Stop that officious service'] "let us see whether Elias will come to save Him" (Mt 27:49). This was the last cruelty He was to suffer, but it was one of the most unfeeling. "And when Jesus had cried with a loud voice" (Lk 23:46). This "loud voice," noticed by three of the Evangelists, does not imply, as some able interpreters contend, that our Lord's strength was so far from being exhausted that He needed not to die then, and surrendered up His life sooner than Nature required, merely because it was the appointed time. It was indeed the appointed time, but time that He should be "crucified through weakness" (1Cor 13:4), and Nature was now reaching its utmost exhaustion. But just as even His own dying saints, particularly the martyrs of Jesus, have sometimes had such gleams of coming glory immediately before breathing their last, as to impart to them a strength to utter their feelings which has amazed the by-standers, so this mighty voice of the expiring Redeemer was nothing else but the exultant spirit of the Dying Victor, receiving the fruit of His travail just about to be embraced, and nerving the organs of utterance to an ecstatic expression of its sublime feelings (not so much in the immediately following words of tranquil surrender, in Luke, as in the final shout, recorded only by John): "FATHER, INTO THY HANDS I COMMEND MY SPIRIT!" (Lk 23:46). Yes, the darkness is past, and the true light now shineth. His soul has emerged from its mysterious horrors; "My God" is heard no more, but in unclouded light He yields sublime into His Father's hands the infinitely precious spirit--using here also the words of those matchless Psalms (Ps 31:5) which were ever on His lips. "As the Father receives the spirit of Jesus, so Jesus receives those of the faithful" (Acts 7:59) [BENGEL]. And now comes the expiring mighty shout.
19:3019:30: Իբրեւ ա՛ռ Յիսուս զքացախն հանդերձ լեղւովն՝ ասէ. Ամենայն ինչ կատարեալ է։ Եւ խոնարհեցուցեալ զգլուխ՝ աւանդեա՛ց զոգին[2024]։[2024] Ոմանք. Զգլուխն՝ աւանդեաց զհոգին։
30. Երբ Յիսուս լեղախառն քացախը բերանն առաւ, ասաց. «Ամէն ինչ կատարուած է»: Եւ գլուխը կախելով՝ հոգին աւանդեց:
30 Ուստի Յիսուս երբ քացախը առաւ՝ ըսաւ. «Ամէն բան կատարուեցաւ» ու գլուխը ծռելով՝ հոգին աւանդեց։
Իբրեւ ա՛ռ Յիսուս զքացախն [83]հանդերձ լեղւովն`` ասէ. [84]Ամենայն ինչ`` կատարեալ է: Եւ խոնարհեցուցեալ զգլուխն` աւանդեաց զոգին:

19:30: Իբրեւ ա՛ռ Յիսուս զքացախն հանդերձ լեղւովն՝ ասէ. Ամենայն ինչ կատարեալ է։ Եւ խոնարհեցուցեալ զգլուխ՝ աւանդեա՛ց զոգին[2024]։
[2024] Ոմանք. Զգլուխն՝ աւանդեաց զհոգին։
30. Երբ Յիսուս լեղախառն քացախը բերանն առաւ, ասաց. «Ամէն ինչ կատարուած է»: Եւ գլուխը կախելով՝ հոգին աւանդեց:
30 Ուստի Յիսուս երբ քացախը առաւ՝ ըսաւ. «Ամէն բան կատարուեցաւ» ու գլուխը ծռելով՝ հոգին աւանդեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:3030: Когда же Иисус вкусил уксуса, сказал: совершилось! И, преклонив главу, предал дух.
19:30  ὅτε οὗν ἔλαβεν τὸ ὄξος [ὁ] ἰησοῦς εἶπεν, τετέλεσται· καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.
19:30. ὅτε (Which-also) οὖν (accordingly) ἔλαβεν (it-had-taken) τὸ (to-the-one) ὄξος (to-a-vinegar,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Τετέλεσται, (It-had-come-to-be-finished-unto,"καὶ (and) κλίνας (having-reclined) τὴν (to-the-one) κεφαλὴν (to-a-head) παρέδωκεν (it-gave-beside) τὸ (to-the-one) πνεῦμα. (to-a-currenting-to)
19:30. cum ergo accepisset Iesus acetum dixit consummatum est et inclinato capite tradidit spiritumJesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.
30. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up his spirit.
19:30. Then Jesus, when he had received the vinegar, said: “It is consummated.” And bowing down his head, he surrendered his spirit.
19:30. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost:

30: Когда же Иисус вкусил уксуса, сказал: совершилось! И, преклонив главу, предал дух.
19:30  ὅτε οὗν ἔλαβεν τὸ ὄξος [ὁ] ἰησοῦς εἶπεν, τετέλεσται· καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.
19:30. cum ergo accepisset Iesus acetum dixit consummatum est et inclinato capite tradidit spiritum
Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.
19:30. Then Jesus, when he had received the vinegar, said: “It is consummated.” And bowing down his head, he surrendered his spirit.
19:30. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:30: It is finished - As if he had said: "I have executed the great designs of the Almighty - I have satisfied the demands of his justice - I have accomplished all that was written in the prophets, and suffered the utmost malice of my enemies; and now the way to the holy of holies is made manifest through my blood." An awful, yet a glorious finish. Through this tragical death God is reconciled to man, and the kingdom of heaven opened to every believing soul.
"Shout heaven and earth, this Sum of good to Man!"
See the note on Mat 27:50.
The prodigies which happened at our Lord's death, and which are mentioned by the other three evangelists, are omitted by John, because he found the others had sufficiently stated them, and it appears he had nothing new to add.
Albert Barnes: Notes on the Bible - 1834
19:30
It is finished - The sufferings and agonies in redeeming man are over. The work long contemplated, long promised, long expected by prophets and saints, is done. The toils in the ministry, the persecutions and mockeries, and the pangs of the garden and the cross, are ended, and man is redeemed. What a wonderful declaration was this! How full of consolation to man! And how should this dying declaration of the Saviour reach every heart and affect every soul!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:30: It is: Joh 19:28 *Gr: Joh 4:34, Joh 17:4; Gen 3:15; Psa 22:15; Isa 53:10, Isa 53:12; Dan 9:24, Dan 9:26; Zac 13:7; Mat 3:15; Rom 3:25, Rom 10:4; Co1 5:7; Col 2:14-17; Heb 9:11-14, Heb 9:22-28; Heb 10:1-14, Heb 12:2
and he: Joh 10:11, Joh 10:18; Mat 20:28, Mat 27:50; Mar 15:37; Luk 23:46; Phi 2:8; Heb 2:14, Heb 2:15
John Gill
19:30 When Jesus therefore had received the vinegar,.... Of the Roman soldiers, who offered it to him, either by way of reproach, or to quench his thirst; and he drank of it, as is very likely:
he said, it is finished; that is, the whole will of God; as that he should be incarnate, be exposed to shame and reproach, and suffer much, and die; the whole work his Father gave him to do, which was to preach the Gospel, work miracles, and obtain eternal salvation for his people, all which were now done, or as good as done; the whole righteousness of the law was fulfilled, an holy nature assumed, perfect obedience yielded to it, and the penalty of death endured; hence a perfect righteousness was finished agreeably to the law, which was magnified and made honourable by it, and redemption from its curse and condemnation secured; sin was made an end of, full atonement and satisfaction for it were given; complete pardon procured, peace made, and redemption from all iniquity obtained; all enemies were conquered; all types, promises, and prophecies were fulfilled, and his own course of life ended: the reason of his saying so was, because all this was near being done, just upon finishing, and was as good as done; and was sure and certain, and so complete, that nothing need, or could be added to it; and it was done entirely without the help of man, and cannot be undone; all which since has more clearly appeared by Christ's resurrection from the dead, his entrance into heaven, his session at God's right hand, the declaration of the Gospel, and the application of salvation to particular persons:
and he bowed his head; as one dying, and freely submitting to his Father's will, and the stroke of death:
and gave up the ghost; his spirit or soul into the hands of his Father; freely laying down that precious life of his which no man could take away from him.
John Wesley
19:30 It is finished - My suffering: the purchase of man's redemption. He delivered up his spirit - To God, Mt 27:50.
Robert Jamieson, A. R. Fausset and David Brown
19:30 It is finished! and he bowed his head and gave up the ghost--What is finished? The Law is fulfilled as never before, nor since, in His "obedience unto death, even the death of the cross"; Messianic prophecy is accomplished; Redemption is completed; "He hath finished the transgression, and made reconciliation for iniquity, and brought in everlasting righteousness, and sealed up the vision and prophecy, and anointed a holy of holies"; He has inaugurated the kingdom of God and given birth to a new world.
19:3119:31: Իսկ Հրէայքն՝ քանզի ուրբա՛թ էր, զի մի՛ անդէն ՚ի խաչին ագանիցին մարմինքն մինչ ցշաբա՛թն, զի էր օր մե՛ծ շաբաթուն այնորիկ. աղաչեցին զՊեղատոս զի խորտակեսցե՛ն զբարձս նոցա, եւ բարձցին[2025]։ [2025] Բազումք. Մինչեւ ցշաբաթն... զբարձս նոցա, եւ բարձցեն։
31. Իսկ քանի որ ուրբաթ էր, որպէսզի մարմինները չմնան խաչի վրայ մինչեւ շաբաթ օրը, - որովհետեւ այն շաբաթը տօնական մեծ օր էր, - հրեայ առաջնորդները Պիղատոսին աղաչեցին, որ կոտրեն նրանց սրունքները եւ վերցնեն նրանց:
31 Այն ատեն Հրեաները, որովհետեւ ուրբաթ օր էր եւ որպէս զի այն մարմինները խաչին վրայ չմնան մինչեւ շաբաթ օրը, (վասն զի այն շաբաթը մեծ օր էր,) Պիղատոսին աղաչեցին, որ անոնց սրունքները կոտրտեն ու վերցուին։
Իսկ Հրեայքն, քանզի ուրբաթ էր, զի մի՛ անդէն ի խաչին ագանիցին մարմինքն մինչեւ ցշաբաթն, (զի էր օր մեծ շաբաթուն այնորիկ,) աղաչեցին զՊիղատոս զի խորտակեսցեն զբարձս նոցա եւ բարձցին:

19:31: Իսկ Հրէայքն՝ քանզի ուրբա՛թ էր, զի մի՛ անդէն ՚ի խաչին ագանիցին մարմինքն մինչ ցշաբա՛թն, զի էր օր մե՛ծ շաբաթուն այնորիկ. աղաչեցին զՊեղատոս զի խորտակեսցե՛ն զբարձս նոցա, եւ բարձցին[2025]։
[2025] Բազումք. Մինչեւ ցշաբաթն... զբարձս նոցա, եւ բարձցեն։
31. Իսկ քանի որ ուրբաթ էր, որպէսզի մարմինները չմնան խաչի վրայ մինչեւ շաբաթ օրը, - որովհետեւ այն շաբաթը տօնական մեծ օր էր, - հրեայ առաջնորդները Պիղատոսին աղաչեցին, որ կոտրեն նրանց սրունքները եւ վերցնեն նրանց:
31 Այն ատեն Հրեաները, որովհետեւ ուրբաթ օր էր եւ որպէս զի այն մարմինները խաչին վրայ չմնան մինչեւ շաբաթ օրը, (վասն զի այն շաբաթը մեծ օր էր,) Պիղատոսին աղաչեցին, որ անոնց սրունքները կոտրտեն ու վերցուին։
zohrab-1805▾ eastern-1994▾ western am▾
19:3131: Но так как [тогда] была пятница, то Иудеи, дабы не оставить тел на кресте в субботу, --ибо та суббота была день великий, --просили Пилата, чтобы перебить у них голени и снять их.
19:31  οἱ οὗν ἰουδαῖοι, ἐπεὶ παρασκευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῶ σαββάτῳ, ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου, ἠρώτησαν τὸν πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν.
19:31. Οἱ (The-ones) οὖν (accordingly) Ἰουδαῖοι , ( Iouda-belonged ,"ἐπεὶ (upon-if) παρασκευὴ (an-equipping-beside) ἦν, (it-was,"ἵνα (so) μὴ (lest) μείνῃ (it-might-have-stayed) ἐπὶ (upon) τοῦ (of-the-one) σταυροῦ (of-a-stake,"τὰ (the-ones) σώματα (bodies,"ἐν (in) τῷ (unto-the-one) σαββάτῳ, (unto-a-sabbath,"ἦν (it-was) γὰρ (therefore) μεγάλη (great) ἡ (the-one) ἡμέρα (a-day) ἐκείνου (of-the-one-thither) τοῦ (of-the-one) σαββάτου, (of-a-sabbath,"ἠρώτησαν (they-entreated-unto) τὸν (to-the-one) Πειλᾶτον (to-a-Peilatos) ἵνα (so) κατεαγῶσιν (they-might-have-had-been-en-busted-down) αὐτῶν (of-them) τὰ (the-ones) σκέλη (legs) καὶ (and) ἀρθῶσιν. (they-might-have-been-lifted)
19:31. Iudaei ergo quoniam parasceve erat ut non remanerent in cruce corpora sabbato erat enim magnus dies ille sabbati rogaverunt Pilatum ut frangerentur eorum crura et tollerenturThen the Jews (because it was the parasceve), that the bodies might not remain upon the cross on the sabbath day (for that was a great sabbath day), besought Pilate that their legs might be broken: and that they might be taken away.
31. The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath ( for the day of that sabbath was a high ), asked of Pilate that their legs might be broken, and they might be taken away.
19:31. Then the Jews, because it was the preparation day, so that the bodies would not remain upon the cross on the Sabbath (for that Sabbath was a great day), they petitioned Pilate in order that their legs might be broken, and they might be taken away.
19:31. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.
The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, ( for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away:

31: Но так как [тогда] была пятница, то Иудеи, дабы не оставить тел на кресте в субботу, --ибо та суббота была день великий, --просили Пилата, чтобы перебить у них голени и снять их.
19:31  οἱ οὗν ἰουδαῖοι, ἐπεὶ παρασκευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῶ σαββάτῳ, ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου, ἠρώτησαν τὸν πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν.
19:31. Iudaei ergo quoniam parasceve erat ut non remanerent in cruce corpora sabbato erat enim magnus dies ille sabbati rogaverunt Pilatum ut frangerentur eorum crura et tollerentur
Then the Jews (because it was the parasceve), that the bodies might not remain upon the cross on the sabbath day (for that was a great sabbath day), besought Pilate that their legs might be broken: and that they might be taken away.
19:31. Then the Jews, because it was the preparation day, so that the bodies would not remain upon the cross on the Sabbath (for that Sabbath was a great day), they petitioned Pilate in order that their legs might be broken, and they might be taken away.
19:31. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: - 34: Здесь евангелист рисует четвертую и последнюю картину.

Представители Синедриона просили у прокуратора, чтобы к наступавшей субботе были убраны тела распятых, так как и закон Моисеев требовал, чтобы тело преступника, который был повешен на дереве, не оставалось там на ночь, но было предаваемо земле в самый день казни (Втор. 21:22-23). Иудеям тем более хотелось исполнить этот закон, что наступал вместе с субботой и праздник Пасхи. Для этого же было необходимо добить повешенных на кресте преступников (им перебивали голени). Пилат согласился на это, и явившиеся на место казни воины скоро покончили с двумя повешенными по обеим сторонам Христа преступниками, Иисуса же, заметив, что он умер, оставили нетронутым. Только один из воинов, вероятно, желая устранить всякую возможность погребения мнимоумершего, ударил Христа копьем в бок. Этот удар, пробивший сердце Христа, должен был погасить последнюю искру жизни, если таковая еще тлела в сердце Христа. Евангелист, упоминая об этом событии, хотел доказать действительность смерти Христа в противовес тем еретикам, которые (главным же образом, Керинф) говорили, что Христос не умер на кресте, потому что и тело-то у Него было только призрачное.

При этом евангелист указывает на удивительное обстоятельство, имевшее место при прободении бока у Христа. Из раны причиненной ударом копья истекла (правильнее - выступила) кровь и вода. Об этом евангелист упоминает, во-первых, как о необыкновенном явлении, так как из тела умершего при проколе не вытекает кровь и вода, а, во-вторых, он хочет показать здесь, что смертью Христовою верующие получили кровь, очищающую от наследственного греха, и воду, являющуюся в Писании Ветхого Завета символом благодати Святого Духа (см., напр., Ис. 44:3). Последнюю мысль Иоанн повторяет и в первом своем послании, говоря, что Христос, как истинный Мессия-Искупитель пришел или выступил водою и кровью (5:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was a high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs: 34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. 35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scripture saith, They shall look on him whom they pierced.

This passage concerning the piercing of Christ's side after his death is recorded only by this evangelist.

I. Observe the superstition of the Jews, which occasioned it (v. 31): Because it was the preparation for the sabbath, and that sabbath day, because it fell in the passover-week, was a high day, that they might show a veneration for the sabbath, they would not have the dead bodies to remain on the crosses on the sabbath-day, but besought Pilate that their legs might be broken, which would be a certain, but cruel dispatch, and that then they might be buried out of sight. Note here, 1. The esteem they would be thought to have for the approaching sabbath, because it was one of the days of unleavened bread, and (some reckon) the day of the offering of the first-fruits. Every sabbath day is a holy day, and a good day, but this was a high day, megale hemera--a great day. Passover sabbaths are high days; sacrament-days, supper-days, communion-days are high days, and there ought to be more than ordinary preparation for them, that these may be high days indeed to us, as the days of heaven. 2. The reproach which they reckoned it would be to that day if the dead bodies should be left hanging on the crosses. Dead bodies were not to be left at any time (Deut. xxi. 23); yet, in this case, the Jews would have left the Roman custom to take place, had it not been an extraordinary day; and, many strangers from all parts being then at Jerusalem, it would have been an offence to them; nor could they well bear the sight of Christ's crucified body, for, unless their consciences were quite seared, when the heat of their rage was a little over, they would upbraid them. 3. Their petition to Pilate, that their bodies, now as good as dead, might be dispatched; not by strangling or beheading them, which would have been a compassionate hastening of them out of their misery, like the coup de grace (as the French call it) to those that are broken upon the wheel, the stroke of mercy, but by the breaking of their legs, which would carry them off in the most exquisite pain. Note, (1.) The tender mercies of the wicked are cruel. (2.) The pretended sanctity of hypocrites is abominable. These Jews would be thought to bear a great regard for the sabbath, and yet had not regard to justice and righteousness; they made no conscience of bringing an innocent and excellent person to the cross, and yet scrupled letting a dead body hang upon the cross.

II. The dispatching of the two thieves that were crucified with him, v. 32. Pilate was still gratifying the Jews, and gave orders as they desired; and the soldiers came, hardened against all impressions of pity, and broke the legs of the two thieves, which, no doubt, extorted from them hideous outcries, and made them die according to the bloody disposition of Nero, so as to feel themselves die. One of these thieves was a penitent, and had received from Christ an assurance that he should shortly be with him in paradise, and yet died in the same pain and misery that the other thief did; for all things come alike to all. Many go to heaven that have bands in their death, and die in the bitterness of their soul. The extremity of dying agonies is no obstruction to the living comforts that wait for holy souls on the other side death. Christ died, and went to paradise, but appointed a guard to convey him thither. This is the order of going to heaven--Christ, the first-fruits and forerunner, afterwards those that are Christ's.

III. The trial that was made whether Christ was dead or no, and the putting of it out of doubt.

1. They supposed him to be dead, and therefore did not break his legs, v. 33. Observe here, (1.) That Jesus died in less time than persons crucified ordinarily did. The structure of his body, perhaps, being extraordinarily fine and tender, was the sooner broken by pain; or, rather, it was to show that he laid down his life of himself, and could die when he pleased, though his hands were nailed. Though he yielded to death, yet he was not conquered. (2.) That his enemies were satisfied he was really dead. The Jews, who stood by to see the execution effectually done, would not have omitted this piece of cruelty, if they had not been sure he was got out of the reach of it. (3.) Whatever devices are in men's hearts, the counsel of the Lord shall stand. It was fully designed to break his legs, but, God's counsel being otherwise, see how it was prevented.

2. Because they would be sure he was dead they made such an experiment as would put it past dispute. One of the soldiers with a spear pierced his side, aiming at his heart, and forthwith came there out blood and water, v. 34.

(1.) The soldier hereby designed to decide the question whether he was dead or no, and by this honourable wound in his side to supersede the ignominious method of dispatch they took with the other two. Tradition says that this soldier's name was Longinus, and that, having some distemper in his eyes, he was immediately cured of it, by some drops of blood that flowed out of Christ's side falling on them: significant enough, if we had any good authority for the story.

(2.) But God had a further design herein, which was,

[1.] To give an evidence of the truth of his death, in order to the proof of his resurrection. If he was only in a trance or swoon, his resurrection was a sham; but, by this experiment, he was certainly dead, for this spear broke up the very fountains of life, and, according to all the law and course of nature, it was impossible a human body should survive such a wound as this in the vitals, and such an evacuation thence.

[2.] To give an illustration of the design of his death. There was much of mystery in it, and its being solemnly attested (v. 35) intimates there was something miraculous in it, that the blood and water should come out distinct and separate from the same wound; at least it was very significant; this same apostle refers to it as a very considerable thing, 1 John v. 6, 8.

First, the opening of his side was significant. When we would protest our sincerity, we wish there were a window in our hearts, that the thoughts and intents of them might be visible to all. Through this window, opened in Christ's side, you may look into his heart, and see love flaming there, love strong as death; see our names written there. Some make it an allusion to the opening of Adam's side in innocency. When Christ, the second Adam, was fallen into a deep sleep upon the cross, then was his side opened, and out of it was his church taken, which he espoused to himself. See Eph. v. 30, 32. Our devout poet, Mr. George Herbert, in his poem called The Bag, very affectingly brings in our Saviour, when his side was pierced, thus speaking to his disciples:--
If ye have any thing to send, or write
(I have no bag, but here is room),
Unto my Father's hands and sight
(Believe me) it shall safely come.
That I shall mind what you impart,
Look, you may put it very near my heart;
Or, if hereafter any of my friends
Will use me in this kind, the door
Shall still be open; what he sends
I will present, and somewhat more,
Not to his hurt. Sighs will convey
Any thing to me. Hark, Despair, away.
Secondly, The blood and water that flowed out of it were significant. 1. They signified the two great benefits which all believers partake of through Christ-justification and sanctification; blood for remission, water for regeneration; blood for atonement, water for purification. Blood and water were used very much under the law. Guilt contracted must be expiated by blood; stains contracted must be done away by the water of purification. These two must always go together. You are sanctified, you are justified, 1 Cor. vi. 11. Christ has joined them together, and we must not think to put them asunder. They both flowed from the pierced side of our Redeemer. To Christ crucified we owe both merit for our justification, and Spirit and grace for our sanctification; and we have as much need of the latter as of the former, 1 Cor. i. 30. 2. They signified the two great ordinances of baptism and the Lord's supper, by which those benefits are represented, sealed, and applied, to believers; they both owe their institution and efficacy to Christ. It is not the water in the font that will be to us the washing of regeneration, but the water out of the side of Christ; not the blood of the grape that will pacify the conscience and refresh the soul, but the blood out of the side of Christ. Now was the rock smitten (1 Cor. x. 4), now was the fountain opened (Zech. xiii. 1), now were the wells of salvation digged, Isa. xii. 3. Here is the river, the streams whereof make glad the city of our God.

IV. The attestation of the truth of this by an eye-witness (v. 35), the evangelist himself. Observe,

1. What a competent witness he was of the matters of fact. (1.) What he bore record of he saw; he had it not by hearsay, nor was it only his own conjecture, but he was an eyewitness of it; it is what we have seen and looked upon (1 John i. 1; 2 Pet. i. 16), and had perfect understanding of, Luke i. 3. (2.) What he saw he faithfully bore record of; as a faithful witness, he told not only the truth, but the whole truth; and did not only attest it by word of mouth, but left it upon record in writing, in perpetuam rei memoriam--for a perpetual memorial. (3.) His record is undoubtedly true; for he wrote not only from his own personal knowledge and observation, but from the dictates of the Spirit of truth, that leads into all truth. (4.) He had himself a full assurance of the truth of what he wrote, and did not persuade others to believe that which he did not believe himself: He knows that he saith true. (5.) He therefore witnessed these things, that we might believe; he did not record them merely for his own satisfaction or the private use of his friends, but made them public to the world; not to please the curious nor entertain the ingenious, but to draw men to believe the gospel in order to their eternal welfare.

2. What care he showed in this particular instance. That we may be well assured of the truth of Christ's death, he saw his heart's blood, his life's blood, let out; and also of the benefits that flow to us from his death, signified by the blood and water which came out of his side. Let this silence the fears of weak Christians, and encourage their hopes, iniquity shall not be their ruin, for there came both water and blood out of Christ's pierced side, both to justify and sanctify them; and if you ask, How can we be sure of this? You may be sure, for he that saw it bore record.

V. The accomplishment of the scripture in all this (v. 36): That the scripture might be fulfilled, and so both the honour of the Old Testament preserved and the truth of the New Testament confirmed. Here are two instances of it together:--

1. The scripture was fulfilled in the preserving of his legs from being broken; therein that word was fulfilled, A bone of him shall not be broken. (1.) There was a promise of this made indeed to all the righteous, but principally pointing at Jesus Christ the righteous (Ps. xxxiv. 20): He keepeth all his bones, not one of them is broken. And David, in spirit, says, All my bones shall say, Lord, who is like unto thee? Ps. xxxv. 10. (2.) There was a type of this in the paschal lamb, which seems to be specially referred to here (Exod. xii. 46): Neither shall you break a bone thereof; and it is repeated (Num. ix. 12), You shall not break any bone of it; for which law the will of the law-maker is the reason, but the antitype must answer the type. Christ our Passover is sacrificed for us, 1 Cor. v. 7. He is the Lamb of God (ch. i. 29), and, as the true passover, his bones were kept unbroken. This commandment was given concerning his bones, when dead, as of Joseph's, Heb. xi. 22. (3.) There was a significancy in it; the strength of the body is in the bones. The Hebrew word for the bones signifies the strength, and therefore not a bone of Christ must be broken, to show that though he be crucified in weakness his strength to save is not at all broken. Sin breaks our bones, as it broke David's (Ps. li. 8); but it did not break Christ's bones; he stood firm under the burden, mighty to save.

2. The scripture was fulfilled in the piercing of his side (v. 37): They shall look on me whom they had pierced; so it is written, Zech. xii. 10. And there the same that pours out the Spirit of grace, and can be no less than the God of the holy prophets, says, They shall look upon me, which is here applied to Christ, They shall look upon him. (1.) It is here implied that the Messiah shall be pierced; and here it had a more full accomplishment than in the piercing of his hands and feet; he was pierced by the house of David and the inhabitants of Jerusalem, wounded in the house of his friends, as it follows, Zech. xiii. 6. (2.) It is promised that when the Spirit is poured out they shall look on him and mourn. This was in part fulfilled when many of those that were his betrayers and murderers were pricked to the heart, and brought to believe in him; it will be further fulfilled, in mercy, when all Israel shall be saved; and, in wrath, when those who persisted in their infidelity shall see him whom they have pierced, and wail because of him, Rev. i. 7. But it is applicable to us all. We have all been guilty of piercing the Lord Jesus, and are all concerned with suitable affections to look on him.
The Burial of Christ.
Adam Clarke: Commentary on the Bible - 1831
19:31: It was the preparation - Every Sabbath had a preparation which began at the ninth hour (that is, three o'clock) the preceding evening. Josephus, Ant. b. xvi. c. 6, s. 2, recites an edict of the Emperor Augustus in favor of the Jews, which orders, "that no one shall be obliged to give bail or surety on the Sabbath day, nor on the preparation before it, after the ninth hour." The time fixed here was undoubtedly in conformity to the Jewish custom, as they began their preparation at three o'clock on the Friday evening.
That the bodies should not remain - For the law, Deu 21:22, Deu 21:23, ordered that the bodies of criminals should not hang all night; and they did not wish to have the Sabbath profaned by either taking them down on that day, or letting them hang to disturb the joy of that holy time. Probably their consciences began to sting them for what they had done, and they wished to remove the victim of their malice out of their sight.
For that Sabbath day was a high day -
1. Because it was the Sabbath.
2. Because it was the day on which all the people presented themselves in the temple according to the command, Exo 23:17.
3. Because that was the day on which the sheaf of the first fruits was offered, according to the command, Lev 23:10, Lev 23:11. So that upon this day there happened to be three solemnities in one. - Lightfoot. It might be properly called a high day, because the passover fell on that Sabbath.
Their legs might be broken - Lactantius says. l. iv. c. 26, that it was a common custom to break the legs or other bones of criminals upon the cross; and this appears to have been a kind of coup de grace, the sooner to put them out of pain.
Albert Barnes: Notes on the Bible - 1834
19:31: The preparation - Joh 19:14.
That the bodies ... - The law required that the bodies of those who were hung should not remain suspended during the night. See Deu 21:22-23. That law was made when the punishment by crucifixion was unknown, and when those who were suspended would almost immediately expire. In the punishment by crucifixion, life was lengthened out for four, five, or eight days. The Jews therefore requested that their death might be hastened, and that the land might not be polluted by their bodies remaining suspended on the Sabbath day.
Was an high day - It was:
1. The Sabbath.
2. It was the day on which the paschal feast properly commenced.
It was called a high day because that year the feast of the Passover commenced on the Sabbath. Greek: "Great day."
Their legs might be broken - To hasten their death. The effect of this, while they were suspended on the cross, would be to increase their pain by the act of breaking them, and to deprive their body of the support which it received from the feet, and to throw the whole weight on the hands. By this increased torment their lives were soon ended. Lactantius says that this was commonly done by the Romans to persons who were crucified. The common period to which persons crucified would live was several days. To compensate for those lingering agonies, so that the full amount of suffering might be endured, they increased their sufferings by breaking their limbs, and thus hastening their death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:31: because: Joh 19:14, Joh 19:42; Mat 27:62; Mar 15:42
that the: Deu 21:22, Deu 21:23
that sabbath: Lev 23:7-16
their: Lactantius says that it was a custom to break the legs of criminals upon the cross; which was done, we are told, at the instep with an iron mallet; and appears to have been a kind of coup de grace, the sooner to put them out of pain. Joh 19:1; Pro 12:10; Mic 3:3
Geneva 1599
19:31 (10) The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.
(10) The body of Christ which was dead for a season (because it so pleased him) is wounded, but not the least bone of it is broken: and such is the state of his resurrection body.
John Gill
19:31 The Jews therefore, because it was the preparation,.... That is, either of the passover, as in Jn 19:14 which was the Chagigah or grand festival in which they offered their peace offerings and slew their oxen, and feasted together in great mirth and jollity; or of the sabbath, the evening of it, or day before it, as in Mk 15:42
that the bodies should not remain upon the cross on the sabbath day; which was now drawing near: according to the Jewish law, Deut 21:22 the body of one that was hanged on a tree was not to remain all night, but to be taken down that day and buried; though this was not always observed; see 2Kings 21:9. What was the usage of the Jews at this time is not certain; according to the Roman laws, such bodies hung until they were putrefied, or eaten by birds of prey; wherefore that their land might not be defiled, and especially their sabbath, by their remaining on the cross, they desire to have them taken down:
for that sabbath day was an high day; it was not only a sabbath, and a sabbath in the passover week, but it was the day in which all the people appeared and presented themselves before the Lord in the temple, and the sheaf of the first fruits was offered up; all which solemnities meeting together made it a very celebrated day: it is in the original text, "it was the great day of the sabbath"; which is the language of the Talmudists, and who say (d),
"is called the great sabbath", on account of the miracle or sign of the passover;''
and in the Jewish Liturgy (e) there is a collect for the "great sabbath": hence the Jews pretending a great concern lest that day should be polluted, though they made no conscience of shedding innocent blood,
besought Pilate that their legs might be broken; which was the manner of the Jews (f), partly to hasten death, since, according to their law, the body was to betaken down before night; and partly that it might be a clear point that the person was rightly executed; for this was not the Roman custom, with whom breaking of the legs, or rather thighs, was a distinct punishment, and was done by laying a man's legs or thighs upon an anvil, and striking them with an hammer (g); which could not be the case here; this seems to have been done by striking the legs of those that were crucified, which were fastened to the cross, with a bar of iron, or some such instrument. Nonnus suggests that their legs were cut off with a saw or sword; but the former seems more reasonable:
and that they might be taken away; which it seems the Jews had not power to do, but must be done by the Roman soldiers, or by leave at least from the Roman governor; and therefore they make their request to him.
(d) Piske Tosephot Sabbat, art. 314. (e) Seder Tephillot, fol. 183. 2. &c. Ed. Basil. (f) Lactantii Divin. Institut. l. 4. c. 26. (g) Lipsius de Cruce, l. 2. c. 14. p. 110, 114.
John Wesley
19:31 Lest the bodies should remain on the cross on the Sabbath - Which they would have accounted a profanation of any Sabbath, but of that in particular. For that Sabbath was a great day - Being not only a Sabbath, but the second day of the feast of unleavened bread (from whence they reckoned the weeks to pentecost:) and also the day for presenting and offering the sheaf of new corn: so that it was a treble solemnity.
Robert Jamieson, A. R. Fausset and David Brown
19:31 BURIAL OF CHRIST. (Jn 19:31-42)
the preparation--sabbath eve.
that the bodies should not remain--over night, against the Mosaic law (Deut 21:22-23).
on the sabbath day, for that sabbath day was an high day--or "great" day--the first day of unleavened bread, and, as concurring with an ordinary sabbath, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed.
besought Pilate that their legs might be broken--to hasten their death, which was done in such cases with clubs.
19:3219:32: Եկին զինուորքն, եւ զառաջնո՛յն խորտակեցին զբա՛րձս, նոյնպէս եւ զմիւսո՛յն որ ընդ նմա ՚ի խաչն ելեալ էր[2026]։ [2026] Ոմանք. ՚Ի խաչ ելեալ էր։
32. Զինուորները եկան եւ առաջինի սրունքները կոտրեցին, նոյնպէս եւ միւսինը, որ նրա հետ խաչ էր հանուել:
32 Զինուորները եկան ու առաջինին սրունքները կոտրտեցին. նաեւ միւսինը՝ որ անոր հետ խաչը ելած էր։
Եկին զինուորքն եւ զառաջնոյն խորտակեցին զբարձս, նոյնպէս եւ զմիւսոյն որ ընդ նմա ի խաչն ելեալ էր:

19:32: Եկին զինուորքն, եւ զառաջնո՛յն խորտակեցին զբա՛րձս, նոյնպէս եւ զմիւսո՛յն որ ընդ նմա ՚ի խաչն ելեալ էր[2026]։
[2026] Ոմանք. ՚Ի խաչ ելեալ էր։
32. Զինուորները եկան եւ առաջինի սրունքները կոտրեցին, նոյնպէս եւ միւսինը, որ նրա հետ խաչ էր հանուել:
32 Զինուորները եկան ու առաջինին սրունքները կոտրտեցին. նաեւ միւսինը՝ որ անոր հետ խաչը ելած էր։
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19:3232: Итак пришли воины, и у первого перебили голени, и у другого, распятого с Ним.
19:32  ἦλθον οὗν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συσταυρωθέντος αὐτῶ·
19:32. ἦλθον (They-had-came) οὖν (accordingly,"οἱ (the-ones) στρατιῶται, (amass-belongers,"καὶ (and) τοῦ (of-the-one) μὲν (indeed) πρώτου (of-most-before) κατέαξαν (they-en-busted-down) τὰ (to-the-ones) σκέλη (to-legs) καὶ (and) τοῦ (of-the-one) ἄλλου (of-other) τοῦ (of-the-one) συνσταυρωθέντος (of-having-been-en-staked-together) αὐτῷ: (unto-it)
19:32. venerunt ergo milites et primi quidem fregerunt crura et alterius qui crucifixus est cum eoThe soldiers therefore came: and they broke the legs of the first, and of the other that was crucified with him.
32. The soldiers therefore came, and brake the legs of the first, and of the other which was crucified with him:
19:32. Therefore, the soldiers approached, and, indeed, they broke the legs of the first one, and of the other who was crucified with him.
19:32. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him:

32: Итак пришли воины, и у первого перебили голени, и у другого, распятого с Ним.
19:32  ἦλθον οὗν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη καὶ τοῦ ἄλλου τοῦ συσταυρωθέντος αὐτῶ·
19:32. venerunt ergo milites et primi quidem fregerunt crura et alterius qui crucifixus est cum eo
The soldiers therefore came: and they broke the legs of the first, and of the other that was crucified with him.
19:32. Therefore, the soldiers approached, and, indeed, they broke the legs of the first one, and of the other who was crucified with him.
19:32. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:32: of the first: Joh 19:18; Luk 23:39-43
John Gill
19:32 Then came the soldiers,.... Pilate having granted the Jews what they desired; either the soldiers that crucified Christ, and the others with him, and watched their bodies, being ordered by Pilate, went from the place where they sat; or a fresh company, which were sent for this purpose, came from the city:
and brake the legs of the first; they came unto, which whether it was he that was crucified on his right hand, and was the penitent believer in him, as some have thought, is not certain:
and of the other which was crucified with him; who, if the former is true, must be he that reviled him; and was this their position, it was a lively emblem of the last day, when the sheep shall stand at the right, and the goats on the left hand of Christ.
19:3319:33: Բայց իբրեւ եկին առ Յիսուս, եւ տեսին զի ա՛յն ինչ մեռեալ էր, ո՛չ խորտակեցին զբա՛րձս նորա.
33. Բայց երբ եկան Յիսուսի մօտ եւ տեսան, որ նա արդէն մեռած էր, նրա սրունքները չկոտրեցին,
33 Բայց երբ Յիսուսին մօտեցան ու տեսան թէ արդէն մեռած էր, անոր սրունքները չկոտրտեցին.
Բայց իբրեւ եկին առ Յիսուս, եւ տեսին զի այն ինչ մեռեալ էր, ոչ խորտակեցին զբարձս նորա:

19:33: Բայց իբրեւ եկին առ Յիսուս, եւ տեսին զի ա՛յն ինչ մեռեալ էր, ո՛չ խորտակեցին զբա՛րձս նորա.
33. Բայց երբ եկան Յիսուսի մօտ եւ տեսան, որ նա արդէն մեռած էր, նրա սրունքները չկոտրեցին,
33 Բայց երբ Յիսուսին մօտեցան ու տեսան թէ արդէն մեռած էր, անոր սրունքները չկոտրտեցին.
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19:3333: Но, придя к Иисусу, как увидели Его уже умершим, не перебили у Него голеней,
19:33  ἐπὶ δὲ τὸν ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη,
19:33. ἐπὶ (upon) δὲ (moreover) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἐλθόντες , ( having-had-came ,"ὡς (as) εἶδον (they-had-seen) ἤδη (which-then) αὐτὸν (to-it) τεθνηκότα, (to-having-had-come-to-die,"οὐ (not) κατέαξαν (they-en-busted-down) αὐτοῦ (of-it) τὰ (to-the-ones) σκέλη, (to-legs,"
19:33. ad Iesum autem cum venissent ut viderunt eum iam mortuum non fregerunt eius cruraBut after they were come to Jesus, when they saw that he was already dead, they did not break his legs.
33. but when they came to Jesus, and saw that he was dead already, they brake not his legs:
19:33. But after they had approached Jesus, when they saw that he was already dead, they did not break his legs.
19:33. But when they came to Jesus, and saw that he was dead already, they brake not his legs:
But when they came to Jesus, and saw that he was dead already, they brake not his legs:

33: Но, придя к Иисусу, как увидели Его уже умершим, не перебили у Него голеней,
19:33  ἐπὶ δὲ τὸν ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη,
19:33. ad Iesum autem cum venissent ut viderunt eum iam mortuum non fregerunt eius crura
But after they were come to Jesus, when they saw that he was already dead, they did not break his legs.
19:33. But after they had approached Jesus, when they saw that he was already dead, they did not break his legs.
19:33. But when they came to Jesus, and saw that he was dead already, they brake not his legs:
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Albert Barnes: Notes on the Bible - 1834
19:33: Saw that he was dead - Saw by the indications of death on his person, and perhaps by the testimony of the centurion, Mat 27:54. The death of Jesus was doubtless hastened by the intense agony of the garden, and the special sufferings endured as an atonement for sin on the cross. Compare Mat 27:46.
John Gill
19:33 But when they came to Jesus,.... Whom they passed by before, and now returned to; this they did not out of tenderness to him, but that he might be the longer in his torture, and whom they reserved till last, that they might use him with the greater cruelty and barbarity:
and saw that he was dead already; as they might, from the bowing down of his head, the ghastliness of his countenance, the falling of his jaws, and other signs:
they brake not his legs; there being no occasion for it, nor would it have answered any end, were they ever so spiteful and malicious against him; though the true reason was, and which restrained them from it, divine providence would not suffer them to do it.
Robert Jamieson, A. R. Fausset and David Brown
19:33 But when they came to Jesus, and saw that he was dead already--there being in His case elements of suffering, unknown to the malefactors, which might naturally hasten His death, lingering though it always was in such cases, not to speak of His previous sufferings.
they brake not his legs--a fact of vast importance, as showing that the reality of His death was visible to those whose business it was to see to it. The other divine purpose served by it will appear presently.
19:3419:34: այլ մի՛ ոմն ՚ի զինուորացն տիգա՛ւ խոցեաց զկողս նորա. եւ վաղվաղակի ել արի՛ւն եւ ջուր[2027]։ [2027] Ոմանք. Եւ ել վաղվաղակի։
34. այլ զինուորներից մէկը տէգով խոցեց նրա կողը, եւ իսկոյն արիւն եւ ջուր ելաւ:
34 Բայց զինուորներէն մէկը գեղարդով անոր կողը խոցեց եւ շուտ մը արիւն ու ջուր ելաւ։
այլ մի ոմն ի զինուորացն տիգաւ խոցեաց զկողս նորա, եւ վաղվաղակի ել արիւն եւ ջուր:

19:34: այլ մի՛ ոմն ՚ի զինուորացն տիգա՛ւ խոցեաց զկողս նորա. եւ վաղվաղակի ել արի՛ւն եւ ջուր[2027]։
[2027] Ոմանք. Եւ ել վաղվաղակի։
34. այլ զինուորներից մէկը տէգով խոցեց նրա կողը, եւ իսկոյն արիւն եւ ջուր ելաւ:
34 Բայց զինուորներէն մէկը գեղարդով անոր կողը խոցեց եւ շուտ մը արիւն ու ջուր ելաւ։
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19:3434: но один из воинов копьем пронзил Ему ребра, и тотчас истекла кровь и вода.
19:34  ἀλλ᾽ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.
19:34. ἀλλ' (other) εἷς (one) τῶν (of-the-ones) στρατιωτῶν (of-amass-belongers) λόγχῃ (unto-a-lance) αὐτοῦ (of-it) τὴν (to-the-one) πλευρὰν (to-a-sideness) ἔνυξεν, (it-dinted,"καὶ (and) ἐξῆλθεν (it-had-came-out) εὐθὺς (straight) αἷμα (a-blood) καὶ (and) ὕδωρ. (a-water)
19:34. sed unus militum lancea latus eius aperuit et continuo exivit sanguis et aquaBut one of the soldiers with a spear opened his side: and immediately there came out blood and water.
34. howbeit one of the soldiers with a spear pierced his side, and straightway there came out blood and water.
19:34. Instead, one of the soldiers opened his side with a lance, and immediately there went out blood and water.
19:34. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water:

34: но один из воинов копьем пронзил Ему ребра, и тотчас истекла кровь и вода.
19:34  ἀλλ᾽ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.
19:34. sed unus militum lancea latus eius aperuit et continuo exivit sanguis et aqua
But one of the soldiers with a spear opened his side: and immediately there came out blood and water.
19:34. Instead, one of the soldiers opened his side with a lance, and immediately there went out blood and water.
19:34. But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
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Adam Clarke: Commentary on the Bible - 1831
19:34: With a spear pierced his side - The soldier who pierced our Lord's side has been called by the Roman Catholic writers Longinus, which seems to be a corruption of λογχη, lonche, a spear or dart, the word in the text. They moreover tell us that this man was converted - that it was he who said, Truly this was the Son of God - that he traveled into Cappadocia, and there preached the Gospel of Christ, and received the crown of martyrdom. But this deserves the same credit as the other legends of the Popish Church.
Whether it was the right or the left side of Christ that was pierced has been a matter of serious discussion among divines and physicians; and on this subject they are not yet agreed. That it is of no importance we are sure, because the Holy Ghost has not revealed it. Luke Cranache, a famous painter, whose piece of the crucifixion is at Augsburg, has put no wound on either side: when he was asked the reason of this - I will do it, said he, when I am informed Which side was pierced.
Blood and water - It may be naturally supposed that the spear went through the pericardium and pierced the heart; that the water proceeded from the former, and the blood from the latter. Ambrose, Augustin, and Chrysostom, make the blood an emblem of the eucharist, and the water an emblem of baptism. Others represent them as the emblems of the old and new covenants. Protestants have thought them the emblems of justification, which is through the blood of the Lamb, and sanctification, which is through the washing of regeneration; and it is in reference to the first notion that they mingle the wine with water in the sacrament of the Lord's supper. The piercing appears to have taken place because his legs were not broken; and, as the law in this case stated that the criminals were to continue on the cross till they died, the side of our Lord was pierced to secure the accomplishment of the law; and the issuing of the blood and water appears to be only a natural effect of the above cause, and probably nothing mystical or spiritual was intended by it. However, it affords the fullest proof that Jesus died for our sins. Dr. Lightfoot thinks that there is a reference here to the rock in the wilderness which Moses smote twice, and which, according to the Jews, Shemoth Rabba, fol. 122, "poured out blood at the first stroke, and water at the second." Now St. Paul says, Co1 10:4, That rock was Christ; and here the evangelist says, the soldier pierced his side, and there came out blood and water. St. John therefore, in what he asserts in the 35th and 36th verses, wishes to call the attention of the Jews to this point, in order to show them that this Jesus was the true Messiah, who was typified by the rock in the wilderness. He knoweth that he saith true, that ye might believe.
Albert Barnes: Notes on the Bible - 1834
19:34: One of the soldiers - One of those appointed to watch the bodies until they were dead. This man appears to have doubted whether he was dead, and, in order to see whether he was not yet sensible, he pierced him with his spear. The Jews designed that his legs should be broken, but this was pRev_ented by the providence of God; yet in another way more satisfactory proof was obtained of his death than would have been by the breaking of his legs. This was so ordered, no doubt, that there might be the fullest proof that he was truly dead; that it could not be pretended that he had swooned away and Rev_ived, and so, therefore, that there could not be the least doubt of his resurrection to life.
With a spear - The common spear which soldiers used in war. There can be no doubt that such a stroke from the strong arm of a Roman soldier would have caused death, if he had not been already dead; and it was, doubtless, to furnish this conclusive proof that he was actually dead, and that an atonement had thus been made for mankind, that John mentions so particularly this fact. Let the following circumstances be remembered, showing that death must have ensued from such a wound:
(1) The Saviour was elevated but a little from the ground, so as to be easily reached by the spear of a soldier.
(2) the wound must have been transversely upward, so as to have penetrated into the body, as he could not have stood directly under him.
(3) it was probably made with a strong arm and with violence.
(4) the spear of the Roman soldier was a lance which tapered very gently to a point, and would penetrate easily.
(5) the wound was comparatively a large wound. It was so large as to admit the hand Joh 20:27; but for a lance thus tapering to have made a wound so wide as to admit the hand, it must have been at least four or five inches in depth, and must have been such as to have made death certain. If it be remembered that this blow was probably in the left side, the conclusion is inevitable that death would have been the consequence of such a blow. To make out this fact was of special importance, probably, in the time of John, as the reality of the death of Jesus was denied by the Gnostics, many of whom maintained that he died in appearance only.
Pierced his side - Which side is not mentioned, nor can it be certainly known. The common opinion is that it was the left side. Car. Frid. Gruner (Commentatio Antiquaria Medica de Jesu Christi Morte, 30-36) has attempted to show that it must have been the left side. See Wiseman's Lectures, pp. 161, 162, and Kuinoel on Joh 19:34, where the arguments of Gruner are fully stated. It is clear that the spear pierced to the region of the heart.
And forthwith came ... - This was evidently a natural effect of thus piercing the side. Such a flowing of blood and water makes it probable that the spear reached the heart, and if Jesus had not before been dead, this would have closed his life. The heart is surrounded by a membrane called the pericardium. This membrane contains a serous matter or liquor resembling water, which pRev_ents the surface of the heart from becoming dry by its continual motion (Webster). It was this which was pierced and from which the water flowed. The point of the spear also reached one of the ventricles of the heart, and the blood, yet warm, rushed forth, either mingled with or followed by the water of the pericardium, so as to appear to John to be blood and water flowing together. This was a natural effect, and would follow in any other case. Commentators have almost uniformly supposed that this was significant; as, for example, that the blood was an emblem of the eucharist, and the water of baptism, or that the blood denoted justification, and the water sanctification; but that this was the design there is not the slightest evidence.
It was strictly a natural result, adduced by John to establish one fact on which the whole of Christianity turns that he was truly dead. On this depends the doctrine of the atonement, of his resurrection, and all the prominent doctrines of religion. This fact it was of importance to prove, that it might not be pretended that he had only suffered a syncope, or had fainted. This John establishes. He shows that those who were sent to hasten his death believed that he had expired; that then a soldier inflicted a wound which would have terminated life if he had not been already dead; and that the infliction of this wound was followed by the fullest proof that he had truly expired. On this fact he dwells with the interest which became a subject of so much importance to the world, and thus laid the foundation for undoubted assurance that the Lord Jesus died for the sins of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:34: came: Joh 13:8-10; Psa 51:7; Eze 36:25; Zac 13:1; Mat 27:62; Act 22:16; Co1 1:30; Co1 6:11; Eph 5:26; Tit 2:14, Tit 3:5-7; Heb 9:13, Heb 9:22, Heb 10:19-22; Pe1 3:21; Jo1 1:6-9, Jo1 5:6, Jo1 5:8; Rev 1:5, Rev 7:14
Geneva 1599
19:34 (11) But one of the soldiers with a spear (d) pierced his side, and forthwith came there out blood and water.
(11) Christ, being dead upon the cross, witnesses by a double sign that he alone is the true satisfaction, and the true washing for the believers.
(d) This wound was a most manifest witness of the death of Christ: for the water that issued out by this wound shows us plainly that the weapon pierced the very skin that encompasses the heart, and this skin is the vessel that contains the water; and once that is wounded, the creature which is so pierced and stricken has no choice but to die.
John Gill
19:34 But one of the soldiers,.... Whose name some pretend to say was Longinns, and so called from the spear with which he pierced Christ:
with a spear pierced his side; his left side, where the heart lies; though the painters make this wound on the right, and the Arabic version of Erpenius, as cited by Dr. Lightfoot, adds the word "right" to make the miracle the greater: this the soldier did, partly out of spite to Christ, and partly to know whether he was really dead; and which was so ordered by divine providence, that it might beyond all doubt appear that he really died, and was not taken down alive from the cross; so that there might be no room to call in question the truth of his resurrection, when he should appear alive again:
and forthwith came there out blood and water; this is accounted for in a natural way by the piercing of the "pericardium", which contains a small quantity of water about the heart, and which being pierced, a person, if alive, must inevitably die; but it seems rather to be something supernatural, from the asseverations the evangelist makes. This water and blood some make to signify baptism and the Lord's supper, which are both of Christ's appointing, and spring from him, and refer to his sufferings and death; rather they signify the blessings of sanctification and justification, the grace of the one being represented by water, as it frequently is in the Old and New Testament, and the other by blood, and both from Christ: that Christ was the antitype of the rock in the wilderness, the apostle assures us, in 1Cor 10:4 and if the Jews are to be believed, he was so in this instance; Jonathan ben Uzziel, in his Targum on Num 20:11 says that
"Moses smote the rock twice, at the first time , "blood dropped out": and at the second time abundance of waters flowed out.''
The same is affirmed by others (h) elsewhere in much the same words and order.
(h) Shemot Rabba, sect. 3. fol. 94. 1. Zohar in Num. fol. 102. 4.
John Wesley
19:34 Forthwith there came out blood and water - It was strange, seeing he was dead, that blood should come out; more strange, that water also; and most strange of all, that both should come out immediately, at one time, and yet distinctly. It was pure and true water, as well as pure and true blood. The asseveration of the beholder and testifier of it, shows both the truth and greatness of the miracle and mystery.
Robert Jamieson, A. R. Fausset and David Brown
19:34 But one of the soldiers--to make assurance of the fact doubly sure.
with a spear pierced his side--making a wound deep and wide, as indeed is plain from Jn 20:27, Jn 20:29. Had life still remained, it must have fled now.
and forthwith came thereout blood and water--"It is now well known that the effect of long-continued and intense agony is frequently to produce a secretion of a colorless lymph within the pericardium (the membrane enveloping the heart), amounting in many cases to a very considerable quantity" [WEBSTER and WILKINSON].
19:3519:35: Եւ որ ետեսն՝ վկայեաց, եւ ճշմարի՛տ է վկայութիւն նորա. եւ նա գիտէ՝ թէ ճշմարի՛տ ասէ, զի եւ դուք հաւատասջի՛ք[2028]։ [2028] Ոմանք. Եւ զի դուք հաւա՛՛։
35. Եւ ով այս բանը տեսաւ, վկայեց. եւ նրա վկայութիւնը ճշմարիտ է, եւ նա գիտէ, որ ճշմարիտ է ասում, որպէսզի դուք էլ հաւատաք:
35 Եւ ան որ տեսաւ այս բաները՝ վկայեց ու անոր վկայութիւնը ճշմարիտ է եւ ինք գիտէ թէ ճշմարիտը կ’ըսէ, որպէս զի դուք ալ հաւատաք։
Եւ որ ետեսն` վկայեաց, եւ ճշմարիտ է վկայութիւն նորա, եւ նա գիտէ թէ ճշմարիտ ասէ, զի եւ դուք հաւատասջիք:

19:35: Եւ որ ետեսն՝ վկայեաց, եւ ճշմարի՛տ է վկայութիւն նորա. եւ նա գիտէ՝ թէ ճշմարի՛տ ասէ, զի եւ դուք հաւատասջի՛ք[2028]։
[2028] Ոմանք. Եւ զի դուք հաւա՛՛։
35. Եւ ով այս բանը տեսաւ, վկայեց. եւ նրա վկայութիւնը ճշմարիտ է, եւ նա գիտէ, որ ճշմարիտ է ասում, որպէսզի դուք էլ հաւատաք:
35 Եւ ան որ տեսաւ այս բաները՝ վկայեց ու անոր վկայութիւնը ճշմարիտ է եւ ինք գիտէ թէ ճշմարիտը կ’ըսէ, որպէս զի դուք ալ հաւատաք։
zohrab-1805▾ eastern-1994▾ western am▾
19:3535: И видевший засвидетельствовал, и истинно свидетельство его; он знает, что говорит истину, дабы вы поверили.
19:35  καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύ[ς]ητε.
19:35. καὶ (And) ὁ (the-one) ἑωρακὼς (having-had-come-to-discern-unto) μεμαρτύρηκεν, (it-had-come-to-witness-unto,"καὶ (and) ἀληθινὴ (un-secluded-belonged-to) αὐτοῦ (of-it) ἐστὶν (it-be) ἡ (the-one) μαρτυρία, (a-witnessing-unto,"καὶ (and) ἐκεῖνος (the-one-thither) οἶδεν (it-had-come-to-see) ὅτι (to-which-a-one) ἀληθῆ ( to-un-secluded-of ) λέγει, (it-fortheth,"ἵνα (so) καὶ (and) ὑμεῖς (ye) πιστεύητε. (ye-might-trust-of)
19:35. et qui vidit testimonium perhibuit et verum est eius testimonium et ille scit quia vera dicit ut et vos credatisAnd he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe.
35. And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may believe.
19:35. And he who saw this has offered testimony, and his testimony is true. And he knows that he speaks the truth, so that you also may believe.
19:35. And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe:

35: И видевший засвидетельствовал, и истинно свидетельство его; он знает, что говорит истину, дабы вы поверили.
19:35  καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύ[ς]ητε.
19:35. et qui vidit testimonium perhibuit et verum est eius testimonium et ille scit quia vera dicit ut et vos credatis
And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe.
19:35. And he who saw this has offered testimony, and his testimony is true. And he knows that he speaks the truth, so that you also may believe.
19:35. And he that saw [it] bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: И видевший засвидетельствовал.. . По изъяснению отцов Церкви (Иоанн Златоуст, Кирилл Александрийский) евангелист здесь говорит о себе самом, по смирению, как и в других местах, не называя прямо своего имени. Он настаивает на том, что свидетельство его вполне истинно ввиду того, что в его время иногда на повествования о чудесных событиях из жизни Христа смотрели с большим недоверием (см. Лк. 24:11, 22, и 2Пет. 1:16). Наконец, по поводу его сообщений о чудесах, совершившихся во время смерти Христа, о которых только он один говорит, его могли заподозрить в желании возвысить свой авторитет перед другими писателями Евангелий, и он поэтому заранее заявляет, что у него при этом не было иной цели, как утвердить в своих читателях веру во Христа.
Adam Clarke: Commentary on the Bible - 1831
19:35: He that saw it - Most probably John himself, who must have been pretty near the cross to have been able to distinguish between the blood and the water, as they issued from the side of our blessed Lord.
And he knoweth - This appears to be an appeal to the Lord Jesus, for the truth of the testimony which he had now delivered. But why such a solemn appeal, unless there was something miraculous in this matter? It might appear to him necessary:
1. Because the other evangelists had not noticed it.
2. Because it contained the most decisive proof of the death of Christ: as a wound such as this was could not have been inflicted, (though other causes had been wanting), without occasioning the death of the person; and on his dying for men depended the salvation of the world. And,
3. Because two important prophecies were fulfilled by this very circumstance, both of which designated more particularly the person of the Messiah. A bone of him shall not be broken, Exo 12:46; Num 9:12; Psa 34:20. They shall look upon him whom they pierced, Zac 12:10; Psa 22:16.
Albert Barnes: Notes on the Bible - 1834
19:35: He that saw it - John himself. He is accustomed to speak of himself in the third person.
His record is true - His testimony is true. Such was the known character of this writer, such his sacred regard for truth, that he could appeal to that with full assurance that all would put confidence in him. He often appeals thus to the fact that his testimony was known to be true. It would be well if all Christians had such a character that their word would be assuredly believed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:35: he that: Joh 19:26, Joh 21:24; Act 10:39; Heb 2:3, Heb 2:4; Pe1 5:1; Jo1 1:1-3
that ye: Joh 11:15, Joh 11:42, Joh 14:29, Joh 17:20, Joh 17:21, Joh 20:31; Rom 15:4; Jo1 5:13
John Gill
19:35 And he that saw it, bare record,.... Meaning himself, John the evangelist, the writer of this Gospel, who, in his great modesty, frequently conceals himself, under one circumlocution or another; he was an eyewitness of this fact, not only of the piercing of his side with a spear, but of the blood and water flowing out of it; which he saw with his eyes, and bore record of to others, and by this writing; and was ready to attest it in any form it should be desired:
and his record is true; though it is not mentioned by any of the other evangelists, none of them but himself being present at that time:
and he knoweth that he saith true; meaning either God or Christ, who knew all things; and so it is a sort of appeal to God or Christ, for the truth of what he affirmed, as some think; or rather himself, who was fully assured that he was under no deception, and was far from telling an untruth; having seen the thing done with his eyes, and being led into the mystery of it by the Divine Spirit; see 1Jn 5:6 wherefore he could, and did declare it with the strongest asseverations:
that ye might believe; the truth of the fact, and in Christ, both for the expiation of the guilt of sin, and cleansing from the filth of it; both for sanctifying and justifying grace, which the water and the blood were an emblem of.
John Wesley
19:35 His testimony is true - Valid, unexceptionable. And he knoweth - And his conscience beareth him witness, that he testifieth this for no other end, than that ye may believe.
Robert Jamieson, A. R. Fausset and David Brown
19:35 And he that saw it bare record--hath borne witness.
and his witness is true, and he knoweth that he saith true, that ye might believe--This solemn way of referring to his own testimony in this matter has no reference to what he says in his Epistle about Christ's "coming by water and blood" (see on 1Jn 5:6), but is intended to call attention both to the fulfilment of Scripture in these particulars, and to the undeniable evidence he was thus furnishing of the reality of Christ's death, and consequently of His resurrection; perhaps also to meet the growing tendency, in the Asiatic churches, to deny the reality of our Lord's body, or that "Jesus Christ is come in the flesh" (1Jn 4:1-3).
19:3619:36: Ա՛յս եղեւ, զի լցցի՛ գիրն եթէ ո՛սկր նորա մի՛ փշրեսցի։
36. Այս պատահեց, որպէսզի կատարուի գրուածը, թէ՝ նրա ոսկորը չպիտի փշրուի:
36 Վասն զի այս բաները եղան որպէս զի կատարուի այն գրուածը թէ՝ «Անոր մէ՛կ ոսկորը պիտի չկոտրուի»։
Այս եղեւ զի լցցի գիրն եթէ` Ոսկր նորա մի՛ փշրեսցի:

19:36: Ա՛յս եղեւ, զի լցցի՛ գիրն եթէ ո՛սկր նորա մի՛ փշրեսցի։
36. Այս պատահեց, որպէսզի կատարուի գրուածը, թէ՝ նրա ոսկորը չպիտի փշրուի:
36 Վասն զի այս բաները եղան որպէս զի կատարուի այն գրուածը թէ՝ «Անոր մէ՛կ ոսկորը պիտի չկոտրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3636: Ибо сие произошло, да сбудется Писание: кость Его да не сокрушится.
19:36  ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ, ὀστοῦν οὐ συντριβήσεται αὐτοῦ.
19:36. ἐγένετο ( It-had-became ) γὰρ (therefore) ταῦτα (the-ones-these) ἵνα (so) ἡ (the-one) γραφὴ (a-scribing) πληρωθῇ (it-might-have-been-en-filled," Ὀστοῦν ( A-bone ) οὐ ( not ) συντριΒήσεται ( it-shall-have-been-rubbed-together ) αὐτοῦ . ( of-it )
19:36. facta sunt enim haec ut scriptura impleatur os non comminuetis ex eoFor these things were done that the scripture might be fulfilled: You shall not break a bone of him.
36. For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be broken.
19:36. For these things happened so that the Scripture would be fulfilled: “You shall not break a bone of him.”
19:36. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken:

36: Ибо сие произошло, да сбудется Писание: кость Его да не сокрушится.
19:36  ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ, ὀστοῦν οὐ συντριβήσεται αὐτοῦ.
19:36. facta sunt enim haec ut scriptura impleatur os non comminuetis ex eo
For these things were done that the scripture might be fulfilled: You shall not break a bone of him.
19:36. For these things happened so that the Scripture would be fulfilled: “You shall not break a bone of him.”
19:36. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: - 37: Евангелист только что сказал, что его побуждает свидетельствовать о необычайном исхождении из бока Христа крови и воды желание утвердить веру в читателях в Иисуса Христа. Теперь он для большего укрепления их веры указывает на то, что в означенном событии, а равно и в непребитии голеней Христу (в греч. тексте сказано: egeneto tauta - сии события произошли, а не: сие произошло) исполнились два предуказания Ветхого Завета: 1) прообразное установление относительно пасхального агнца (Исх. 12:46) и 2) пророческое слово Захарии (12:10).

Как у пасхального агнца было запрещено сокрушать кости, так и у Христа кости остались совершенно целыми, хотя можно было ожидать, что они непременно будут сокрушены, как и у распятых со Христом разбойников. В этом - хочет сказать евангелист - и оказалось, что Христос был истинным пасхальным агнцем, благодаря Которому люди спасаются от вечной смерти, как некогда первенцы еврейские были спасены от временной смерти кровью простого пасхального агнца.

Что касается пророчества Захарии, который говорил о том, как избранный народ Божий со временем будет с раскаянием взирать на Господа, Которого он же пронзил, то евангелист, не входя в подробные объяснения отмечает только, что пророчество это, непонятное для читающего книгу Захарии, стало понятно для того, кто смотрел на прободенного копьем Христа: отныне будут теперь взирать с верою на того, кого пронзили, т. е. будут (иудеи, а отчасти и язычники, представителями которых были воины римские) с благоговением признавать во Христе своего Искупителя, Который источает возрождающую людей благодать.
Albert Barnes: Notes on the Bible - 1834
19:36: That the scripture should be fulfilled - See Exo 12:46. John here regards the paschal lamb as an emblem of Christ; and as in the law it was commanded that a bone of that lamb should not be broken, so, in the providence of God, it was ordered that a bone of the Saviour should not be broken. The Scripture thus received a complete fulfillment respecting both the type and the antitype. Some have supposed, however, that John referred to Psa 34:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:36: that the: Exo 12:46; Num 9:12; Psa 22:14, Psa 34:20, Psa 35:10
John Gill
19:36 For these things were done,.... The not breaking his bones and piercing his side, and that not by chance, and without design; but,
that the Scripture should be fulfilled, a bone of him shall not be broken; referring either to Ps 34:20 he keepeth all his bones, not one of them is broken; which if to be understood of the righteous in general, had a very particular and remarkable accomplishment in Christ; though a certain single person seems to be designed; nor is it true in fact of every righteous man, some of whom have had their bones broken; and such a sense would lead to despair in case of broken bones; for whereas such a calamity befalls them, as well as wicked men, under such an affliction, they might be greatly distressed, and from hence be ready to conclude, that they are not righteous persons, and are not under the care and protection of God, or otherwise this promise would be made good: nor have the words any respect to the resurrection of the dead, as if the sense of it was, that none of the bones of the righteous shall be finally broken; and though they may be broken by men, and in their sight, yet the Lord will raise them again, and restore them whole and perfect at the general resurrection; for this will be true of the wicked, as well as of the righteous: and much less is the meaning of the words, one of his bones shall not be broken, namely, the bone "luz", the Jews speak of; which, they say (i), remains uncorrupted in the grave, and is so hard that it cannot be softened by water, nor burnt in the fire, nor ground in the mill, nor broke with an hammer; by and from which God will raise the whole body at the last day: but the words are to be understood of Christ, he is the poor man that is particularly pointed at in Ps 34:6 who, was poor in his state of humiliation, and who cried unto the Lord, and he heard him, and saved him; and he is the righteous one, whose afflictions were many, and out of which the Lord delivered him, Ps 34:19 whose providential care of him was very particular and remarkable; he kept his bones from being broken, when others were; and by this incident this passage had its literal fulfilment in him: or else it may refer to the passover lamb, a type of Christ, 1Cor 5:7 a bone of which was not to be broken, Ex 12:46. The former of these passages is a command, in the second person, to the Israelites, concerning the paschal lamb, "neither shall ye break a bone thereof"; and the latter is delivered in the third person, "nor shall they break any bone of it"; which may be rendered impersonally, "a bone of it, or of him, shall not be broken; or a bone shall not be broken in him"; and so the Syriac and Persic versions read the words here; and in some copies it is, "a bone shall not be broken from him"; and so read the Vulgate Latin and Ethiopic versions; and he that violated this precept, according to the traditions of the Jews, was to be beaten. Maimonides (k) says,
"he that breaks a bone in a pure passover, lo, he is to be beaten, as it is said, "and a bone ye shall not break in it": and so it is said of the second passover, "and a bone ye shall not break in it"; but a passover which comes with uncleanness, if a man breaks a bone in it, he is not to be beaten: from the literal sense it may be learned, that a bone is not to be broken, whether in a pure or defiled passover: one that breaks a bone on the night of the fifteenth, or that breaks a bone in it within the day, or that breaks one after many days, lo, he is to be beaten; wherefore they burn the bones of the passover in general, with what is left of its flesh, that they may not come to damage: none are guilty but for the breaking of a bone on which there is flesh of the quantity of an olive, or in which there is marrow; but a bone in which there is no marrow, and on which there is no flesh of the quantity of an olive, a man is not guilty for breaking it; and if there is flesh upon it of such a quantity, and he breaks the bone in the place where there is no flesh, he is guilty, although the place which he breaks is quite bare of its flesh: he that breaks after (another) has broken, is to be beaten.''
And with these rules agree the following canons (l),
"the bones and sinews, and what is left, they burn on the sixteenth day, but if that falls on the sabbath, they burn them on the seventeenth, because these do not drive away the sabbath or a feast day.''
And so it fell out this year in which Christ suffered, for the sixteenth was the sabbath day: again,
"he that breaks a bone in a pure passover, lo, he is to be beaten with forty stripes; but he that leaves anything in a pure one, and breaks in an impure one, is not to be beaten with forty stripes;''
yea, they say (m), though
"it was a little kid and tender, and whose bones are tender, they may not eat them; for this is breaking of the bone, and if he eats he is to be beaten, for it is the same thing whether a hard or a tender bone be broken.''
Now in this as in many other respects the paschal lamb was a type of Christ, whose bones were none of them to be broken, to show that his life was not taken away by men, but was laid down freely by himself; and also the unbroken strength of Christ under the weight of sin, the curse of the law, and wrath of God, and conflict with Satan, when he obtained eternal redemption for us: and also this was on account of his resurrection from the dead, which was to be in a few days; though had his bones been broken he could easily have restored them, but it was the will of God it should be otherwise. Moreover, as none of the bones of his natural body were to be broken, so none that are members of him in a spiritual sense, who are bone of his bone and flesh of his flesh, shall ever be lost.
(i) Bereshit Rabba, sect. 28. fol. 23. 3. Vajikra Rabba, sect. 18. fol. 159. 3. Zohar in Gen. fol. 51. 1. & 82. 1. (k) Hilchot Korban Pesach. c. 10. sect. 1, 2, 3, 4. (l) Misn. Pesachim, c. 7. sect. 10, 11. (m) Maimon. Korban Pesach. c. 10. sect. 9.
John Wesley
19:36 A bone of it shall not be broken - This was originally spoken of the paschal lamb, an eminent type of Christ. Ex 12:46.
Robert Jamieson, A. R. Fausset and David Brown
19:36 that the scripture should be fulfilled, A bone of him shall not be broken--The reference is to the paschal lamb, as to which this ordinance was stringent (Ex 12:46; Num 9:12. Compare 1Cor 5:7). But though we are to see here the fulfilment of a very definite typical ordinance, we shall, on searching deeper, see in it a remarkable divine interposition to protect the sacred body of Christ from the last indignity after He had finished the work given Him to do. Every imaginable indignity had been permitted before that, up to the moment of His death. But no sooner is that over than an Unseen hand is found to have provided against the clubs of the rude soldiers coming in contact with that temple of the Godhead. Very different from such violence was that spear-thrust, for which not only doubting Thomas would thank the soldier, but intelligent believers in every age, to whom the certainty of their Lord's death and resurrection is the life of their whole Christianity.
19:3719:37: Եւ դարձեալ մեւս գիր ասէ, եթէ հայեսցին ՚ի նա՝ յոր խոցեցինն[2029]։[2029] Ոմանք. Թէ հայեսցեն ՚ի նա որ խոցեցինն։
37. Եւ դարձեալ միւս գրուածն ասում է. «Պիտի նայեն նրան, ում խոցեցին»:
37 Ուրիշ գրուած մը կ’ըսէ թէ՝ «Պիտի նային անոր՝ որ խոցեցին»։
Եւ դարձեալ մեւս գիր ասէ եթէ` Հայեսցին ի նա յոր խոցեցինն:

19:37: Եւ դարձեալ մեւս գիր ասէ, եթէ հայեսցին ՚ի նա՝ յոր խոցեցինն[2029]։
[2029] Ոմանք. Թէ հայեսցեն ՚ի նա որ խոցեցինն։
37. Եւ դարձեալ միւս գրուածն ասում է. «Պիտի նայեն նրան, ում խոցեցին»:
37 Ուրիշ գրուած մը կ’ըսէ թէ՝ «Պիտի նային անոր՝ որ խոցեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3737: Также и в другом [месте] Писание говорит: воззрят на Того, Которого пронзили.
19:37  καὶ πάλιν ἑτέρα γραφὴ λέγει, ὄψονται εἰς ὃν ἐξεκέντησαν.
19:37. καὶ (And) πάλιν (unto-furthered) ἑτέρα (different) γραφὴ (a-scribing) λέγει (it-fortheth," Ὄψονται ( They-shall-behold ) εἰς ( into ) ὃν ( to-which ) ἐξεκέντησαν . ( they-pricked-out-unto )
19:37. et iterum alia scriptura dicit videbunt in quem transfixeruntAnd again another scripture saith: They shall look on him whom they pierced.
37. And again another scripture saith, They shall look on him whom they pierced.
19:37. And again, another Scripture says: “They shall look upon him, whom they have pierced.”
19:37. And again another scripture saith, They shall look on him whom they pierced.
And again another scripture saith, They shall look on him whom they pierced:

37: Также и в другом [месте] Писание говорит: воззрят на Того, Которого пронзили.
19:37  καὶ πάλιν ἑτέρα γραφὴ λέγει, ὄψονται εἰς ὃν ἐξεκέντησαν.
19:37. et iterum alia scriptura dicit videbunt in quem transfixerunt
And again another scripture saith: They shall look on him whom they pierced.
19:37. And again, another Scripture says: “They shall look upon him, whom they have pierced.”
19:37. And again another scripture saith, They shall look on him whom they pierced.
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Albert Barnes: Notes on the Bible - 1834
19:37: Another' scripture - Zac 12:10. We must here be struck with the wonderful providence of God, that so many scriptures were fulfilled in his death. All these things happened without any such design on the part of the men engaged in these scenes; but whatever was done by Jew or Gentile tended to the fulfillment of prophecies long on record, and with which the Jews themselves ought to have been familiar. Little did they suppose, when delivering him to Pilate when he was mocked when they parted his garments when they pierced him - that they were fulfilling ancient predictions. But in this way God had so ordered it that the firmest foundation should be laid for the belief that he was the true Messiah, and that the designs of wicked men should all be overruled to the fulfillment of the great plans which God had in sending his Son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:37: They: Psa 22:16, Psa 22:17; Zac 12:10; Rev 1:7
John Gill
19:37 And again another Scripture saith,.... Zech 12:10 which as the former is referred to on account of the not breaking of his bones, this is cited as fulfilled by the piercing of his side:
they shall look on him whom they pierced; in the Hebrew text it is, "upon me whom they have pierced"; the reason of this difference is, because Christ, who is Jehovah, is there speaking prophetically of himself, here the evangelist cites it as fulfilled in him, that is, that part of it which regards the piercing of him; for that of the Jews looking upon him and mourning is yet to be fulfilled, and will be at the time of their conversion in the latter day, and at the day of judgment. And as the piercing of the Messiah has been literally fulfilled in Jesus, there is reason to believe, though the Jews are to this day hardened against him, that that part of the prophecy which concerns their looking to him, and mourning for him on account of his being pierced by them, will also, in God's own time, be fulfilled. Nor is it any objection to the application of this prophecy to our Lord Jesus, that not the Jews, but the Roman soldiers pierced him, since what one does by another, he may be said to do himself: though it was a Roman soldier that pierced the side of Christ, the Jews might desire and urge him to do it; and however, they agreed to it, and were well pleased with it; and just so Christ is said to be crucified and slain by them; though this was done by the above soldiers, because they prevailed upon Pilate to pass the sentence of death upon him, and to deliver him to the soldiers to be crucified. From the citation of this passage it appears, that the writers of the New Testament did not always follow the Greek version of the Old Testament, which here renders the words very differently, and very wrongly; but John cites them according to the Hebrew text, even which we now have, and which is an instance of the truth, purity, and integrity of the present Hebrew books of the Old Testament. The Jewish doctors (n) themselves own that these words respect the Messiah, though they pretend that Messiah ben Joseph is meant, who shall be slain in the wars of Gog and Magog; for since their disappointment, and the blindness and hardness of heart which have followed it, they feign two Messiahs as expected by them; one Messiah ben David, who they suppose will be prosperous and victorious; and the other Messiah ben Joseph, who will suffer much, and at last be killed.
(n) T. Bab. Succa, fol. 52. 1. & ex codem R. Sol. Jarchi, R. David Kimchi, R. Aben Ezra, & R. Sol. ben Melech. in Zech. xii. 10.
John Wesley
19:37 They shall look on him whom they have pierced - He was pierced by the soldier's spear. They who have occasioned his sufferings by their sins (and who has not?) shall either look upon him in this world with penitential sorrow: or with terror, when he cometh in the clouds of heaven, Rev_ 1:7. Zech 12:10.
Robert Jamieson, A. R. Fausset and David Brown
19:37 And again another scripture saith, They shall look on him whom they pierced--The quotation is from Zech 12:10; not taken as usual from the Septuagint (the current Greek version), which here is all wrong, but direct from the Hebrew. And there is a remarkable nicety in the choice of the words employed both by the prophet and the Evangelist for "piercing." The word in Zechariah means to thrust through with spear, javelin, sword, or any such weapon. In that sense it is used in all the ten places, besides this, where it is found. How suitable this was to express the action of the Roman soldier, is manifest; and our Evangelist uses the exactly corresponding word, which the Septuagint certainly does not. Very different is the other word for "pierce" in Ps 22:16, "They pierced my hands and my feet." The word there used is one signifying to bore as with an awl or hammer. How striking are these small niceties!
19:3819:38: Յետ այսորիկ աղաչեաց զՊեղատոս Յովսէփ որ յԱրիմաթեայ էր, աշակե՛րտ Յիսուսի ՚ի ծածուկ վասն ահին Հրէից. զի բարձցէ՛ զմարմինն Յիսուսի. եւ հրամայեա՛ց Պեղատոս. եկին եւ բարձին զնա[2030]։[2030] Ոսկան. Պիղատոս. եկն եւ եբարձ զնա։
38. Այնուհետեւ Յովսէփը, որ արիմաթիացի էր եւ Յիսուսի թաքուն աշակերտն էր հրեաների վախի պատճառով, Պիղատոսին աղաչեց, որ Յիսուսի մարմինը վերցնի: Եւ Պիղատոսը հրաման տուեց. ուստի Յովսէփն ու Նիկոդեմոսը եկան եւ նրան վերցրին:
38 Ասկէ ետք Յովսէփ, որ Արիմաթիայէն էր, Յիսուսի աշակերտը եղած՝ բայց գաղտուկ՝ Հրեաներուն վախէն, խնդրեց Պիղատոսէն որ Յիսուսին մարմինը վերցնէ։ Պիղատոս ալ հրաման տուաւ. ուստի եկաւ, վերցուց Յիսուսին մարմինը։
Յետ այսորիկ աղաչեաց զՊիղատոս Յովսէփ որ յԱրիմաթեայ էր, աշակերտ Յիսուսի ի ծածուկ վասն ահին Հրէից, զի բարձցէ զմարմինն Յիսուսի. եւ հրամայեաց Պիղատոս. [85]եկին եւ բարձին զնա:

19:38: Յետ այսորիկ աղաչեաց զՊեղատոս Յովսէփ որ յԱրիմաթեայ էր, աշակե՛րտ Յիսուսի ՚ի ծածուկ վասն ահին Հրէից. զի բարձցէ՛ զմարմինն Յիսուսի. եւ հրամայեա՛ց Պեղատոս. եկին եւ բարձին զնա[2030]։
[2030] Ոսկան. Պիղատոս. եկն եւ եբարձ զնա։
38. Այնուհետեւ Յովսէփը, որ արիմաթիացի էր եւ Յիսուսի թաքուն աշակերտն էր հրեաների վախի պատճառով, Պիղատոսին աղաչեց, որ Յիսուսի մարմինը վերցնի: Եւ Պիղատոսը հրաման տուեց. ուստի Յովսէփն ու Նիկոդեմոսը եկան եւ նրան վերցրին:
38 Ասկէ ետք Յովսէփ, որ Արիմաթիայէն էր, Յիսուսի աշակերտը եղած՝ բայց գաղտուկ՝ Հրեաներուն վախէն, խնդրեց Պիղատոսէն որ Յիսուսին մարմինը վերցնէ։ Պիղատոս ալ հրաման տուաւ. ուստի եկաւ, վերցուց Յիսուսին մարմինը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3838: После сего Иосиф из Аримафеи--ученик Иисуса, но тайный из страха от Иудеев, --просил Пилата, чтобы снять тело Иисуса; и Пилат позволил. Он пошел и снял тело Иисуса.
19:38  μετὰ δὲ ταῦτα ἠρώτησεν τὸν πιλᾶτον ἰωσὴφ [ὁ] ἀπὸ ἁριμαθαίας, ὢν μαθητὴς τοῦ ἰησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ ἰησοῦ· καὶ ἐπέτρεψεν ὁ πιλᾶτος. ἦλθεν οὗν καὶ ἦρεν τὸ σῶμα αὐτοῦ.
19:38. Μετὰ (With) δὲ (moreover) ταῦτα (to-the-ones-these) ἠρώτησεν (it-entreated-unto) τὸν (to-the-one) Πειλᾶτον (to-a-Peilatos,"Ἰωσὴφ (an-Iosef) ἀπὸ (off) Ἁριμαθαίας, (of-an-Arimathaia,"ὢν (being) μαθητὴς (a-learner) [τοῦ] "[of-the-one]"Ἰησοῦ (of-an-Iesous) κεκρυμμένος (having-had-come-to-be-concealed) δὲ (moreover) διὰ (through) τὸν (to-the-one) φόβον (to-a-fearee) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ἵνα (so) ἄρῃ (it-might-have-lifted) τὸ (to-the-one) σῶμα (to-a-body) τοῦ (of-the-one) Ἰησοῦ: (of-an-Iesous) καὶ (and) ἐπέτρεψεν (it-turned-upon,"ὁ (the-one) Πειλᾶτος. (a-Peilatos) ἦλθεν (It-had-came) οὖν (accordingly) καὶ (and) ἦρεν (it-lifted) τὸ (to-the-one) σῶμα (to-a-body) αὐτοῦ. (of-it)
19:38. post haec autem rogavit Pilatum Ioseph ab Arimathia eo quod esset discipulus Iesu occultus autem propter metum Iudaeorum ut tolleret corpus Iesu et permisit Pilatus venit ergo et tulit corpus IesuAnd after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews), besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore and took away the body of Jesus.
38. And after these things Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away the body of Jesus: and Pilate gave leave. He came therefore, and took away his body.
19:38. Then, after these things, Joseph from Arimathea, (because he was a disciple of Jesus, but a secret one for fear of the Jews) petitioned Pilate so that he might take away the body of Jesus. And Pilate gave permission. Therefore, he went and took away the body of Jesus.
19:38. And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.
And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus:

38: После сего Иосиф из Аримафеи--ученик Иисуса, но тайный из страха от Иудеев, --просил Пилата, чтобы снять тело Иисуса; и Пилат позволил. Он пошел и снял тело Иисуса.
19:38  μετὰ δὲ ταῦτα ἠρώτησεν τὸν πιλᾶτον ἰωσὴφ [ὁ] ἀπὸ ἁριμαθαίας, ὢν μαθητὴς τοῦ ἰησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν ἰουδαίων, ἵνα ἄρῃ τὸ σῶμα τοῦ ἰησοῦ· καὶ ἐπέτρεψεν ὁ πιλᾶτος. ἦλθεν οὗν καὶ ἦρεν τὸ σῶμα αὐτοῦ.
19:38. post haec autem rogavit Pilatum Ioseph ab Arimathia eo quod esset discipulus Iesu occultus autem propter metum Iudaeorum ut tolleret corpus Iesu et permisit Pilatus venit ergo et tulit corpus Iesu
And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews), besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore and took away the body of Jesus.
19:38. Then, after these things, Joseph from Arimathea, (because he was a disciple of Jesus, but a secret one for fear of the Jews) petitioned Pilate so that he might take away the body of Jesus. And Pilate gave permission. Therefore, he went and took away the body of Jesus.
19:38. And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: - 42: Сообщая здесь о снятии со креста и погребении Христа, Иоанн к повествованию синоптиков (см. Мф. 27:57-60; Мк. 15:42-46; Лк. 23:50-53) делает некоторые дополнения. Так, он один упоминает об участии Никодима в погребении Христа (о Никодиме см. 3-ю гл.). Этот тайный последователь Христа принес огромное количество ароматических веществ, именно состав из мирровой смолы и алойного дерева (ср. Мк. 16:1) для того, чтобы в изобилии умастить и тело, и погребальные пелены Христа: этим, очевидно, Никодим хотел выразить свое великое благоговение ко Христу. Имеет, впрочем, вероятность и то мнение (высказанное Луази), что Иоанн хотел этим упоминанием о двух выдающихся представителях иудейства показать, что в их лице все иудейство воздало последние почести своему Царю.

Также один Иоанн замечает, что гробница Христова находилась в саду. Не дает ли он намек на то, что этот сад должен явиться новым Эдемом, где восставший из гроба новый Адам-Христос выступит в своей прославленной человеческой природе, как некогда также в саду вступил в жизнь древний Адам?

Наконец, один Иоанн замечает, что Христа погребли в саду, находившемся поблизости с местом распятия потому, что была пятница иудейская. Этим он хочет сказать, что Иосиф и Никодим торопились с погребением Христа, чтобы закончить его к наступлению субботы: если бы они унесли тело Христа куда-нибудь подальше от Голгофы, то им пришлось бы захватить часть субботы и нарушить покой субботнего дня.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
38 And after this Joseph of Arimathæa, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. 39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about a hundred pound weight. 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.

We have here an account of the burial of the blessed body of our Lord Jesus. The solemn funerals of great men are usually looked at with curiosity; the mournful funerals of dear friends are attended with concern. Come and see an extraordinary funeral; never was the like! Come and see a burial that conquered the grave, and buried it, a burial that beautified the grave and softened it for all believers. Let us turn aside now, and see this great sight. Here is,

I. The body begged, v. 38. This was done by the interest of Joseph of Ramah, or Arimathea, of whom no mention is made in all the New-Testament story, but only in the narrative which each of the evangelists gives us of Christ's burial, wherein he was chiefly concerned. Observe, 1. The character of this Joseph. He was a disciple of Christ incognito--in secret, a better friend to Christ than he would willingly be known to be. It was his honour that he was a disciple of Christ; and some such there are, that are themselves great men, and unavoidably linked with bad men. But it was his weakness that he was so secretly, when he should have confessed Christ before men, yea, though he had lost his preferment by it. Disciples should openly own themselves, yet Christ may have many that are his disciples sincerely, though secretly; better secretly than not at all, especially if, like Joseph here, they grow stronger and stronger. Some who in less trials have been timorous, yet in greater have been very courageous; so Joseph here. He concealed his affection to Christ for fear of the Jews, lest they should put him out of the synagogue, at least out of the sanhedrim, which was all they could do. To Pilate the governor he went boldly, and yet feared the Jews. The impotent malice of those that can but censure, and revile, and clamour, is sometimes more formidable even to wise and good men than one would think. 2. The part he bore in this affair. He, having by his place access to Pilate, desired leave of him to dispose of the body. His mother and dear relations had neither spirit nor interest to attempt such a thing. His disciples were gone; if nobody appeared, the Jews or soldiers would bury him with the thieves; therefore God raised up this gentleman to interpose in it, that the scripture might be fulfilled, and the decorum owing to his approaching resurrection maintained. Note, When God has work to do he can find out such as are proper to do it, and embolden them for it. Observe it as an instance of the humiliation of Christ, that his dead body lay at the mercy of a heathen judge, and must be begged before it could be buried, and also that Joseph would not take the body of Christ till he had asked and obtained leave of the governor; for in those things wherein the power of the magistrate is concerned we must ever pay a deference to that power, and peaceably submit to it.

II. The embalming prepared, v. 39. This was done by Nicodemus, another person of quality, and in a public post. He brought a mixture of myrrh and aloes, which some think were bitter ingredients, to preserve the body, others fragrant ones, to perfume it. Here is. 1. The character of Nicodemus, which is much the same with that of Joseph; he was a secret friend to Christ, though not his constant follower. He at first came to Jesus by night, but now owned him publicly, as before, ch. vii. 50, 51. That grace which at first is like a bruised reed may afterwards become like a strong cedar, and the trembling lamb bold as a lion. See Rom. xiv. 4. It is a wonder that Joseph and Nicodemus, men of such interest, did not appear sooner, and solicit Pilate not to condemn Christ, especially seeing him so loth to do it. Begging his life would have been a nobler piece of service than begging his body. But Christ would have none of his friends to endeavour to prevent his death when his hour was come. While his persecutors were forwarding the accomplishment of the scriptures, his followers must not obstruct it. 2. The kindness of Nicodemus, which was considerable, though of a different nature. Joseph served Christ with his interest, Nicodemus with his purse. Probably, they agreed it between them, that, while one was procuring the grant, the other should be preparing the spices; and this for expedition, because they were straitened in time. But why did they make this ado about Christ's dead body? (1.) Some think we may see in it the weakness of their faith. A firm belief of the resurrection of Christ on the third day would have saved them this care and cost, and have been more acceptable than all spices. Those bodies indeed to whom the grave is a long home need to be clad accordingly; but what need of such furniture of the grave for one that, like a way-faring man, did but turn aside into it, to tarry for a night or two? (2.) However, we may plainly see in it the strength of their love. Hereby they showed the value they had for his person and doctrine, and that it was not lessened by the reproach of the cross. Those that had been so industrious to profane his crown, and lay his honour in the dust, might already see that they had imagined a vain thing; for, as God had done him honour in his sufferings, so did men too, even great men. They showed not only the charitable respect of committing his body to the earth, but the honourable respect shown to great men. This they might do, and yet believe and look for his resurrection; nay, this they might do in the belief and expectation of it. Since God designed honour for this body, they would put honour upon it. However, we must do our duty according as the present day and opportunity are, and leave it to God to fulfil his promises in his own way and time.

III. The body got ready, v. 40. They took it into some house adjoining, and, having washed it from blood and dust, wound it in linen clothes very decently, with the spices melted down, it is likely, into an ointment, as the manner of the Jews is to bury, or to embalm (so Dr. Hammond), as we sear dead bodies. 1. Here was care taken of Christ's body: It was wound in linen clothes. Among clothing that belongs to us, Christ put on even the grave-clothes, to make them easy to us, and to enable us to call them our wedding-clothes. They wound the body with the spices, for all his garments, his grave-clothes not excepted, smell of myrrh and aloes (the spices here mentioned) out of the ivory palaces (Ps. xlv. 8), and an ivory palace the sepulchre hewn out of a rock was to Christ. Dead bodies and graves are noisome and offensive; hence sin is compared to a body of death and an open sepulchre; but Christ's sacrifice, being to God as a sweet-smelling savour, hath taken away our pollution. No ointment or perfume can rejoice the heart so as the grave of our Redeemer does, where there is faith to perceive the fragrant odours of it. 2. In conformity to this example, we ought to have regard to the dead bodies of Christians; not to enshrine and adore their relics, no, not those of the most eminent saints and martyrs (nothing like that was done to the dead body of Christ himself), but carefully to deposit them, the dust in the dust, as those who believe that the dead bodies of the saints are still united to Christ and designed for glory and immortality at the last day. The resurrection of the saints will be in virtue of Christ's resurrection, and therefore in burying them we should have an eye to Christ's burial, for he, being dead, thus speaketh. Thy dead men shall live, Isa. xxvi. 19. In burying our dead it is not necessary that in all circumstances we imitate the burial of Christ, as if we must be buried in linen, and in a garden, and be embalmed as he was; but his being buried after the manner of the Jews teaches us that in things of this nature we should conform to the usages of the country where we live, except in those that are superstitious.

IV. The grave pitched upon, in a garden which belonged to Joseph of Arimathea, very near the place where he was crucified. There was a sepulchre, or vault, prepared for the first occasion, but not yet used. Observe,

1. That Christ was buried without the city, for thus the manner of the Jews was to bury, not in their cities, much less in their synagogues, which some have thought better than our way of burying: yet there was then a peculiar reason for it, which does not hold now, because the touching of a grave contracted a ceremonial pollution: but now that the resurrection of Christ has altered the property of the grave, and done away its pollution for all believers, we need not keep at such a distance from it; nor is it incapable of a good improvement, to have the congregation of the dead in the church-yard, encompassing the congregation of the living in the church, since they also are dying, and in the midst of life we are in death. Those that would not superstitiously, but by faith, visit the holy sepulchre, must go forth out of the noise of this world.

2. That Christ was buried in a garden. Observe, (1.) That Joseph had his sepulchre in his garden; so he contrived it, that it might be a memento, [1.] To himself while living; when he was taking the pleasure of his garden, and reaping the products of it, let him think of dying, and be quickened to prepare for it. The garden is a proper place for meditation, and a sepulchre there may furnish us with a proper subject for meditation, and such a one as we are loth to admit in the midst of our pleasures. [2.] To his heirs and successors when he was gone. It is good to acquaint ourselves with the place of our fathers' sepulchres; and perhaps we might make our own less formidable if we made theirs more familiar. (2.) That in a sepulchre in a garden Christ's body was laid. In the garden of Eden death and the grave first received their power, and now in a garden they are conquered, disarmed, and triumphed over. In a garden Christ began his passion, and from a garden he would rise, and begin his exaltation. Christ fell to the ground as a corn of wheat (ch. xii. 24), and therefore was sown in a garden among the seeds, for his dew is as the dew of herbs, Isa. xxvi. 19. He is the fountain of gardens, Cant. iv. 15.

3. That he was buried in a new sepulchre. This was so ordered (1.) For the honour of Christ; he was not a common person, and therefore must not mix with common dust He that was born from a virgin-womb must rise from a virgin-tomb. (2.) For the confirming of the truth of his resurrection, that it might not be suggested that it was not he, but some other that rose now, when many bodies of saints arose; or, that he rose by the power of some other, as the man that was raised by the touch of Elisha's bones, and not by his own power. He that has made all things new has new-made the grave for us.

V. The funeral solemnized (v. 42): There laid they Jesus, that is, the dead body of Jesus. Some think the calling of this Jesus intimates the inseparable union between the divine and human nature. Even this dead body was Jesus--a Saviour, for his death is our life; Jesus is still the same, Heb. xiii. 8. There they laid him because it was the preparation day.

1. Observe here the deference which the Jews paid to the sabbath, and to the day of preparation. Before the passover-sabbath they had a solemn day of preparation. This day had been ill kept by the chief priests, who called themselves the church, but was well kept by the disciples of Christ, who were branded as dangerous to the church; and it is often so. (1.) They would not put off the funeral till the sabbath day, because the sabbath is to be a day of holy rest and joy, with which the business and sorrow of a funeral do not well agree. (2.) They would not drive it too late on the day of preparation for the sabbath. What is to be done the evening before the sabbath should be so contrived that it may neither intrench upon sabbath time, nor indispose us for sabbath work.

2. Observe the convenience they took of an adjoining sepulchre; the sepulchre they made use of was nigh at hand. Perhaps, if they had had time, they would have carried him to Bethany, and buried him among his friends there. And I am sure he had more right to have been buried in the chief of the sepulchres of the sons of David than any of the kings of Judah had; but it was so ordered that he should be laid in a sepulchre nigh at hand, (1.) Because he was to lie there but awhile, as in an inn, and therefore he took the first that offered itself. (2.) Because this was a new sepulchre. Those that prepared it little thought who should handsel it; but the wisdom of God has reaches infinitely beyond ours, and he makes what use he pleases of us and all we have. (3.) We are hereby taught not to be over-curious in the place of our burial. Where the tree falls, why should it not lie? For Christ was buried in the sepulchre that was next at hand. It was faith in the promise of Canaan that directed the Patriarch's desires to be carried thither for a burying-place; but now, since that promise is superseded by a better, that care is over.

Thus without pomp or solemnity is the body of Jesus laid in the cold and silent grave. Here lies our surety under arrest for our debts, so that if he be released his discharge will be ours. Here is the Sun of righteousness set for awhile, to rise again in greater glory, and set no more. Here lies a seeming captive to death, but a real conqueror over death; for here lies death itself slain, and the grave conquered. Thanks be to God, who giveth us the victory.
Adam Clarke: Commentary on the Bible - 1831
19:38: Joseph of Arimathea - See on Mat 27:57-60 (note); and particularly Mar 15:42, Mar 15:43 (note).
Albert Barnes: Notes on the Bible - 1834
19:38: See the notes at Mat 27:57-61.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:38: Joseph: Mat 27:57-60; Mar 15:42-46; Luk 23:50
but: Joh 9:22, Joh 12:42; Pro 29:25; Phi 1:14
Geneva 1599
19:38 (12) And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.
(12) Christ is openly buried, and in a famous place, Pilate permitting and allowing it, and buried by men who showed favour to Christ in doing this, men who had before that day never openly followed him: so that by his burial, no man can justly doubt either of his death, or resurrection.
John Gill
19:38 And after this,.... That is, after Jesus had given up the ghost, when it was a clear case that he was dead; as it was before the soldiers came to break the legs of the crucified, and before one of them pierced the side of Jesus with his spear, though that confirmed it: but it seems to be before these last things were done, and yet after the death of Christ, that Joseph of Arimathea went to Pilate, and desired leave to take down the body of Jesus. This Joseph was a counsellor, one of the Jewish sanhedrim; though he did not give his consent to the counsel of the court concerning Jesus: he is here described by the place of his birth, Arimathea. This place has been generally thought to be the same with Ramah or Ramathaim Zophim, the birth place of Samuel the prophet; and so I have taken it to be in the note See Gill on Mt 27:57 but there seems to be some reason to doubt about it, since Ramathaim Zophim was in Mount Ephraim, or in the mountainous parts of that tribe, 1Kings 1:1 whereas Arimathea is called a city of the Jews, Lk 23:51. But if it was in the tribe of Ephraim, it would rather, as Reland (o) observes, be called a city of the Samaritans, to whom that part of the country belonged; besides, as the same learned writer shows from Judg 4:5 the mountainous parts of Ephraim were about Bethel, to the north of Jerusalem; whereas Arimathea is mentioned along with Lydda, which lay to the west of it, as it is by Jerom, and others: that ancient writer says (p), that not far from Lydda, now called Diospolis, famous for the raising of Dorcas from the dead, and the healing of Aeneas, is Arimathia, the little village of Joseph, who buried the Lord; though he makes this elsewhere (q) to be the same with Ramathaim Zophim: his words are, Armatha Zophim, the city of Elkanah and Samuel, is in the region of Thamna by Diospolis, (or Lydda,) from whence was Joseph, who, in the Gospels, is said to be of Arimathia; and so in Josephus (r), and in the Apocrypha:
"Wherefore we have ratified unto them the borders of Judea, with the three governments of Apherema and Lydda and Ramathem, that are added unto Judea from the country of Samaria, and all things appertaining unto them, for all such as do sacrifice in Jerusalem, instead of the payments which the king received of them yearly aforetime out of the fruits of the earth and of trees.'' (1 Maccabees 11:34)
Lydda and Ramatha, or, as in the latter, Ramathem, are mentioned together, as added unto Judea from the country of Samaria; which last clause, "from the country of Samaria", seems to bid fair for a reconciliation of this matter, that those two are one and the same place: and as the birth place of Samuel the prophet is called, by the Septuagint, Armathaim, as has been observed see Gill on Mt 27:57 so it is likewise called, "Ramatha", by the Targumist on Hos 5:8 as it is also by Josephus (s). The city of this name, near Lydda, is now called Ramola, and is about thirty six or thirty seven miles from Jerusalem. The Syriac, Arabic, and Persic versions render it, "who was of Rama". Some take this Joseph to be the same with Joseph ben Gorion, the brother of Nicodemus ben Gorion, and who is supposed to be the same Nicodemus mentioned in the next verse. The character the Jews (t) give of Joseph ben Gorion is, that he was a priest, and of the richest and most noble of the priests in Jerusalem; that he was a very wise, just, and upright man; and that three or four years before the destruction of Jerusalem, he was about sixty seven years of age.
Being a disciple of Jesus, but secretly, for fear of the Jews; not one of the twelve, but a private hearer, who had sometimes secretly attended on the ministry of Christ, loved him, and believed in him as the Messiah, but had not courage enough to confess him, and declare for him, for fear of being put out of the synagogue and sanhedrim: but now being inspired with zeal and courage, "went in boldly", as Mark says,
and besought Pilate that he might take away the body of Jesus: from off the cross, that it might not be any more insulted by his enemies, and might not be thrown with the other bodies into the place where the bodies of malefactors were cast, but that it might be decently interred. This Pilate, the Roman governor, had the disposal of, and to him Joseph applies for it; which was a great instance of his affection for Christ, and was a declaring openly for him, and must unavoidably expose him to the malice and resentment of the Jews:
and Pilate gave him leave; having first inquired of the centurion, whether he was dead; of which being satisfied, he readily granted it; not only in complaisance to Joseph, who was a man of note and figure, but on account of the innocence of Jesus, of which he was convinced, and therefore was very willing he should have an honourable burial:
he came therefore; to the cross, with proper servants with him,
and took the body of Jesus; down from the cross, and carried it away. The Alexandrian copy, different from all others, and in language uncommon, reads, "the body of God".
(o) Palestina Ilustrata, l. 3. p. 581. (p) Epitaph Paulae, fol. 59. A. (q) De locis Hebraicis, fol. 88. K. (r) Antiqu. l. 13. c. 4. soot. 9. (s) Ib. l. 5. c. 10. sect. 2. (t) Ganz. Tzemach David, par. 1. fol 25. 1. & 27. 1.
John Wesley
19:38 Joseph of Arimathea asked Pilate - And Nicodemus also came - Acknowledging Christ, when even his chosen disciples forsook him. In that extremity Joseph was no longer afraid, Nicodemus no longer ashamed.
Robert Jamieson, A. R. Fausset and David Brown
19:38 Joseph of Arimathea--"a rich man" (Mt 27:57), thus fulfilling Is 53:9; "an honorable counsellor," a member of the Sanhedrim, and of good condition, "which also waited for the kingdom of God" (Mk 15:43), a devout expectant of Messiah's kingdom; "a good man and a just, the same had not consented to the counsel and deed of them" (Lk 23:50-51 --he had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple," (Mt 27:57).
being a disciple of Jesus, but secretly, for fear of the Jews--"He went in boldly unto Pilate" (Mk 15:43) --literally, "having taken courage went in," or "had the boldness to go in." Mark alone, as his manner is, notices the boldness which this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse His cause by one positive act, should, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and inter the body. But if this be the first instance, it is not the last, that a seemingly dead Christ has wakened a sympathy which a living one had failed to evoke. The heroism of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled if he were already dead" (Mk 15:44) --rather "wondered that he was already dead." "And calling the centurion, he asked him whether He had been any while dead" (Mk 15:44) --Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, whose business it was to oversee the execution. "And when he knew it of the centurion" (Mk 15:45), that it was as Joseph had said, "he gave"--rather "made a gift of"--"the body to Joseph"; struck, possibly, with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to Show that he was not going to carry this black affair any farther. But, whatever were Pilate's motives, two most blessed objects were thus secured: (1) The reality of our Lords death was attested by the party of all others most competent to decide on it, and certainly free from all bias--the officer in attendance--in full reliance on whose testimony Pilate surrendered the body: (2) The dead Redeemer, thus delivered out of the hands of His enemies, and committed by the supreme political authority to the care of His friends, was thereby protected from all further indignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had been at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History!
19:3919:39: Եկն եւ Նիկոդեմոս որ եկեալն էր առ Յիսուս՝ ՚ի գիշերի զառաջինն, եւ եբեր զմուռս խառն ընդ հալուէս՝ իբրեւ լտե՛րս հարեւր[2031]։ [2031] Ոմանք. Առ Յիսուս գիշերի զառա՛՛... խառն ընդ հալոէս։
39. Նիկոդեմոսը, որ առաջին անգամ գիշերով Յիսուսի մօտ էր եկել, բերեց մօտ հարիւր լիտր զմուռս՝ հալուէի հետ խառնուած:
39 Նիկոդէմոս ալ եկաւ, որ առաջուընէ գիշերով իր քով եկեր էր, ու բերաւ հարիւր լիտրի չափ զմուռսի ու հալուէի խառնուրդ մը։
Եկն եւ Նիկոդեմոս որ եկեալն էր առ Յիսուս ի գիշերի զառաջինն, եւ եբեր զմուռս խառն ընդ հալուէս իբրեւ լտերս հարեւր:

19:39: Եկն եւ Նիկոդեմոս որ եկեալն էր առ Յիսուս՝ ՚ի գիշերի զառաջինն, եւ եբեր զմուռս խառն ընդ հալուէս՝ իբրեւ լտե՛րս հարեւր[2031]։
[2031] Ոմանք. Առ Յիսուս գիշերի զառա՛՛... խառն ընդ հալոէս։
39. Նիկոդեմոսը, որ առաջին անգամ գիշերով Յիսուսի մօտ էր եկել, բերեց մօտ հարիւր լիտր զմուռս՝ հալուէի հետ խառնուած:
39 Նիկոդէմոս ալ եկաւ, որ առաջուընէ գիշերով իր քով եկեր էր, ու բերաւ հարիւր լիտրի չափ զմուռսի ու հալուէի խառնուրդ մը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3939: Пришел также и Никодим, --приходивший прежде к Иисусу ночью, --и принес состав из смирны и алоя, литр около ста.
19:39  ἦλθεν δὲ καὶ νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, φέρων μίγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν.
19:39. ἦλθεν (It-had-came) δὲ (moreover,"καὶ (and) Νικόδημος, (a-Nikodemos,"ὁ (the-one) ἐλθὼν (having-had-came) πρὸς (toward) αὐτὸν (to-it) νυκτὸς (of-a-night) τὸ (to-the-one) πρῶτον, (to-most-before,"φέρων (bearing) ἕλιγμα (to-a-curling-to) σμύρνης (of-a-myrrh) καὶ (and) ἀλόης (of-an-aloe) ὡς (as) λίτρας (to-litras) ἑκατόν. (to-a-hundred)
19:39. venit autem et Nicodemus qui venerat ad Iesum nocte primum ferens mixturam murrae et aloes quasi libras centumAnd Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about an hundred pound weight.
39. And there came also Nicodemus, he who at the first came to him by night, bringing a mixture of myrrh and aloes, about a hundred pounds .
19:39. Now Nicodemus also arrived, (who had gone to Jesus at first by night) bringing a mixture of myrrh and aloe, weighing about seventy pounds.
19:39. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound [weight].
And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound:

39: Пришел также и Никодим, --приходивший прежде к Иисусу ночью, --и принес состав из смирны и алоя, литр около ста.
19:39  ἦλθεν δὲ καὶ νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, φέρων μίγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν.
19:39. venit autem et Nicodemus qui venerat ad Iesum nocte primum ferens mixturam murrae et aloes quasi libras centum
And Nicodemus also came (he who at the first came to Jesus by night), bringing a mixture of myrrh and aloes, about an hundred pound weight.
19:39. Now Nicodemus also arrived, (who had gone to Jesus at first by night) bringing a mixture of myrrh and aloe, weighing about seventy pounds.
19:39. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound [weight].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:39: Nicodemus - See on Joh 3:1 (note), etc.
Myrrh and aloes - Which drugs were used to preserve bodies from putrefaction. Calmet says that the aloes mentioned here is a liquor which runs from an aromatic tree, and is widely different from that called aloes among us.
Some have objected that a hundred pounds' weight of myrrh and aloes was enough to embalm two hundred dead bodies; and instead of ἑκατον, a hundred, some critics have proposed to read ἑκατερων - a mixture of myrrh and aloes, of about a pound Each. See Bowyer's Conjectures. But it may be observed that great quantities of spices were used for embalming dead bodies, when they intended to show peculiar marks of respect to the deceased. A great quantity was used at the funeral of Aristobulus; and it is said that five hundred servants bearing aromatics attended the funeral of Herod: see Josephus, Ant. b. xv. c. 3, s. 4; and b. xvii. c. 8, s. 3: and fourscore pounds of spices were used at the funeral of R. Gamaliel the elder. See Wetstein in loc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:39: Nicodemus: -21, Joh 7:50-52; Mat 12:20, Mat 19:30
a: Joh 12:7; Ch2 16:14; Sol 4:6, Sol 4:14
John Gill
19:39 And there came also Nicodemus,.... To the cross, at the same time as Joseph did; who, whether they were brethren, as some conjecture, and met here by consent, since one prepared one thing, and another, for the interment of Christ, is not certain. This Nicodemus is thought to be the same with Nicodemus ben Gorion, the Talmudists speaks of, who, they say (u), was one of the three rich men in Jerusalem; as this appears to be a rich man, from the large quantity of myrrh and aloes he brought with him, and which must be very costly. Moreover, they say (w), that he had another name, which was Boni; and they themselves observe (x), that Boni was one of the disciples of Jesus, as this Nicodemus was, though a secret one, as Joseph: this is he
which at the first came to Jesus by night; who, when Christ first entered on his ministry, or when he first came unto him, came to him by night to discourse with him about his Messiahship, doctrine, and miracles, Jn 3:1 for being one of the Pharisees, a ruler of the Jews, and a Rabbi or master in Israel, he was ashamed or afraid to converse publicly with him; however, he went away a disciple; and though he did not openly profess him, he loved him, and believed in him, and now being dead showed his respect to him:
and brought a mixture of myrrh and aloes, about an hundred pound weight: not himself, but by his servants. This mixture of myrrh and aloes together, and which was a very large quantity, and exceeding costly, was not designed the embalming of his body, and preserving it from putrefaction; for he was not embalmed, though myrrh and cassia and other odours were used in embalming (y); but for perfuming it, and in honour and respect unto him: it was sweet smelling myrrh, and an aromatic spice called "aloe" he brought, and not the common aloe. Nonnus calls it the "Indian aloe", which was of a sweet odour; for which reason it was brought. These are both reckoned with the chief spices, Song 4:14. Myrrh was one of the principal spices in the anointing oil and holy perfume, Ex 30:23. It is a kind of gum or resin called "stacte", that issues either by incision, or of its own accord, out of the body or branches of a tree of this name, which grows in Arabia and Egypt; and being of an agreeable smell, was used at funerals: hence those words of Martial (z) "---& olentem funera myrrham"; and so Nazianzen, speaking of his brother Caesarius, says (a),
"he lies dead, friendless, desolate, miserable, , "favoured with a little myrrh".''
And so the aloe was used to perfume, and to give a good scent, Prov 7:17 and Christ's garments are said to smell of myrrh, aloes, and cassia, Ps 45:8. Some have thought, that this was a mixture of the juice of myrrh, and of the juice of the aloe plant, and was a liquid into which the body of Christ was put: but this will not so well agree with the winding of the body in linen, with these in the next verse, where they are called spices. A Jew (b) objects to this relation of the evangelist as unworthy of belief: he affirms, that this was enough for two hundred dead bodies, and that it could not be carried with less than the strength of a mule, and therefore not by Nicodemus. In answer to which, it is observed by Bishop Kidder (c), that we having nothing but the Jew's own word for it, that this was enough for two hundred bodies, and a load for a mule; and that it should be told what was the weight of the or pound, mentioned by the evangelist, ere the force of the objection can be seen; and that it is a thing well known, that among the Jews the bodies of great men were buried with a great quantity of spices: it is said of Asa, that "they buried him in his own sepulchre which he had made for himself, in the city of David, and laid him in the bed which was filled with sweet odours, and divers kinds of spices", 2Chron 16:14. To which may be added, what is before observed, that this was not brought by Nicodemus himself, but by his servants; and what they did by his orders, and he coming along with them, he may be said to do. Just as Joseph is said to take down the body of Jesus from the cross, wind it in linen, and carry it to his sepulchre, and there bury it; this being done by his servants, at his orders, or they at least assisting in it; and as Pilate is said to put the title he wrote upon the cross, though it was done by others, at his command.
(u) T. Bab. Gittin, fol. 56. 1. (w) T. Bab. Taanith, fol. 20. 1. (x) T. Bab. Sanhedrin, fol. 43. 1. (y) Herodotus in Euterpe, c. 86. (z) L. 11. Epigr. 35. (a) Epist. 18. p. 78l. Tom. I. (b) Jacob Aben Amram, porta veritatis No. 1040. apud Kidder, Demonstration of the Messiah, part 3. p. 65, 66. Ed. fol. (c) Ib.
Robert Jamieson, A. R. Fausset and David Brown
19:39 also Nicodemus, which at the first came to Jesus by night--"This remark corresponds to the secrecy of Joseph's discipleship, just noticed, and calls attention to the similarity of their previous character and conduct, and the remarkable change which had now taken place" [WEBSTER and WILKINSON].
brought . . . myrrh and aloes, about an hundred pounds weight--an immense quantity, betokening the greatness of their love, but part of it probably intended as a layer for the spot on which the body was to lie. (See 2Chron 16:14) [MEYER].
19:4019:40: Առին զմարմինն Յիսուսի, եւ պատեցին կտաւովք՝ խնկովքն հանդերձ, որպէս օրէ՛ն էր Հրէից պատել[2032]։ [2032] Ոսկան. Կտաւովք եւ խնկովք։ Ոմանք. Հրէիցն պատել։
40. Վերցրին Յիսուսի մարմինը եւ պատեցին կտաւներով՝ խնկերով հանդերձ, ինչպէս որ հրեաների սովորութիւնն էր՝ պատել:
40 Յիսուսին մարմինը առին, խունկերով փաթթեցին զանիկա կտաւներու մէջ, ինչպէս Հրեաները սովորութիւն ունին։
Առին զմարմինն Յիսուսի, եւ պատեցին կտաւովք խնկովքն հանդերձ, որպէս օրէն էր Հրէից պատել:

19:40: Առին զմարմինն Յիսուսի, եւ պատեցին կտաւովք՝ խնկովքն հանդերձ, որպէս օրէ՛ն էր Հրէից պատել[2032]։
[2032] Ոսկան. Կտաւովք եւ խնկովք։ Ոմանք. Հրէիցն պատել։
40. Վերցրին Յիսուսի մարմինը եւ պատեցին կտաւներով՝ խնկերով հանդերձ, ինչպէս որ հրեաների սովորութիւնն էր՝ պատել:
40 Յիսուսին մարմինը առին, խունկերով փաթթեցին զանիկա կտաւներու մէջ, ինչպէս Հրեաները սովորութիւն ունին։
zohrab-1805▾ eastern-1994▾ western am▾
19:4040: Итак они взяли тело Иисуса и обвили его пеленами с благовониями, как обыкновенно погребают Иудеи.
19:40  ἔλαβον οὗν τὸ σῶμα τοῦ ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς ἰουδαίοις ἐνταφιάζειν.
19:40. ἔλαβον (They-had-taken) οὖν (accordingly) τὸ (to-the-one) σῶμα (to-a-body) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) καὶ (and) ἔδησαν (they-binded) αὐτὸ (to-it) ὀθονίοις (unto-sheetlets) μετὰ (with) τῶν (of-the-ones) ἀρωμάτων, (of-aromas,"καθὼς (down-as) ἔθος (a-custom) ἐστὶν (it-be) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) ἐνταφιάζειν. (to-in-interment-belong-to)
19:40. acceperunt ergo corpus Iesu et ligaverunt eum linteis cum aromatibus sicut mos Iudaeis est sepelireThey took therefore the body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.
40. So they took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury.
19:40. Therefore, they took the body of Jesus, and they bound it with linen cloths and the aromatic spices, just as it is the manner of the Jews to bury.
19:40. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury:

40: Итак они взяли тело Иисуса и обвили его пеленами с благовониями, как обыкновенно погребают Иудеи.
19:40  ἔλαβον οὗν τὸ σῶμα τοῦ ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς ἰουδαίοις ἐνταφιάζειν.
19:40. acceperunt ergo corpus Iesu et ligaverunt eum linteis cum aromatibus sicut mos Iudaeis est sepelire
They took therefore the body of Jesus and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.
19:40. Therefore, they took the body of Jesus, and they bound it with linen cloths and the aromatic spices, just as it is the manner of the Jews to bury.
19:40. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:40: Wound it in linen - See on Joh 11:44 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:40: wound: Joh 11:44, Joh 20:5-7; Act 5:6
John Gill
19:40 Then took they the body of Jesus,.... It being taken down from the cross, and carried to the designed place of interment; they, Joseph and Nicodemus, either themselves, or by their servants, took the body;
and wound it in linen clothes; or "swathed", or "wrapped it in linen"; rolled it about the body many times, as was the custom of the eastern nations to do; this was what Joseph prepared:
with the spices; which they either wrapped up with the linen, or strowed over the body when it was wound up; these Nicodemus brought;
as the manner of the Jews is to bury; both was usual with them; both to wind up the dead in linen; hence R. Jonathan, alluding to this custom, when R. Isai was taken, and others would have delivered him, said, , "let the dead be wrapped in his own linen (d)"; and also to bury them with spices; hence we read of "the spices of the dead" in a Jewish canon (e):
"they do not say a blessing over a lamp, nor over the spices of idolaters; nor over a lamp, nor over , "the spices of the dead":''
the use of which, Bartenora on the place says, was to drive away an ungrateful smell. The wrapping up the body of Christ in a fine linen cloth, was a token of his purity and innocence; and significative of that pure and spotless righteousness he had now brought in: the strewing it with spices may denote the fragrancy of Christ's death to Jehovah the Father, in whose sight it was precious, and whose sacrifice to him is of a sweet smelling savour; and also to all sensible sinners, to whom a crucified Christ is precious; since by his death sin is expiated, the law fulfilled, justice satisfied, reconciliation made, security from condemnation obtained, and death is abolished.
(d) T. Hieros. Ternmot, fol. 46. 2. (e) Misn. Beracot. c. 8. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury--the mixed and pulverized myrrh and aloes shaken into the folds, and the entire body, thus swathed, wrapt in an outer covering of "clean linen cloth" (Mt 27:59). Had the Lord's own friends had the least reason to think that the spark of life was still in Him, would they have done this? But even if one could conceive them mistaken, could anyone have lain thus enveloped for the period during which He was in the grave, and life still remained? Impossible. When, therefore, He walked forth from the tomb, we can say with the most absolute certainty, "Now is Christ risen from the dead, and become the first-fruits of them that slept" (1Cor 15:20). No wonder that the learned and the barbarians alike were prepared to die for the name of the Lord Jesus; for such evidence was to the unsophisticated resistless. (No mention is made of anointing in this operation. No doubt it was a hurried proceeding, for fear of interruption, and because it was close on the sabbath, the women seem to have set this as their proper task "as soon as the sabbath should be past" [Mk 16:1]. But as the Lord graciously held it as undesignedly anticipated by Mary at Bethany [Mk 14:8], so this was probably all the anointing, in the strict sense of it, which He received.)
19:4119:41: Եւ էր ՚ի տեղւոջն յորում խաչեցաւ՝ պարտէ՛զ. եւ ՚ի պարտիզի անդ գերեզմա՛ն նոր, յորում ո՛չ ոք երբէք՝ է՛ր եդեալ։
41. Եւ այն տեղում, ուր նա խաչուեց, պարտէզ կար. եւ այդ պարտէզում՝ մի նոր գերեզման, որի մէջ երբեք որեւէ մէկը չէր դրուած:
41 Այն տեղը, ուր խաչուեցաւ, պարտէզ մը կար ու այն պարտէզին մէջ նոր գերեզման մը, որուն մէջ ամենեւին մարդ դրուած չէր։
Եւ էր ի տեղւոջն յորում խաչեցաւ` պարտէզ. եւ ի պարտիզի անդ` գերեզման նոր, յորում ոչ ոք երբեք էր եդեալ:

19:41: Եւ էր ՚ի տեղւոջն յորում խաչեցաւ՝ պարտէ՛զ. եւ ՚ի պարտիզի անդ գերեզմա՛ն նոր, յորում ո՛չ ոք երբէք՝ է՛ր եդեալ։
41. Եւ այն տեղում, ուր նա խաչուեց, պարտէզ կար. եւ այդ պարտէզում՝ մի նոր գերեզման, որի մէջ երբեք որեւէ մէկը չէր դրուած:
41 Այն տեղը, ուր խաչուեցաւ, պարտէզ մը կար ու այն պարտէզին մէջ նոր գերեզման մը, որուն մէջ ամենեւին մարդ դրուած չէր։
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19:4141: На том месте, где Он распят, был сад, и в саду гроб новый, в котором еще никто не был положен.
19:41  ἦν δὲ ἐν τῶ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῶ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος·
19:41. ἦν (It-was) δὲ (moreover) ἐν (in) τῷ (unto-the-one) τόπῳ (unto-an-occasion) ὅπου (to-which-of-whither) ἐσταυρώθη (it-was-en-staked) κῆπος, (a-garden,"καὶ (and) ἐν (in) τῷ (unto-the-one) κήπῳ (unto-a-garden) μνημεῖον (a-rememberlet-of) καινόν, (fresh,"ἐν (in) ᾧ (unto-which) οὐδέπω (not-moreover-unto-whither) οὐδεὶς (not-moreover-one) ἦν (it-was) τεθειμένος: (having-had-come-to-be-placed)
19:41. erat autem in loco ubi crucifixus est hortus et in horto monumentum novum in quo nondum quisquam positus eratNow there was in the place where he was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid.
41. Now in the place where he was crucified there was a garden; and in the garden a new tomb wherein was never man yet laid.
19:41. Now in the place where he was crucified there was a garden, and in the garden there was a new tomb, in which no one had yet been laid.
19:41. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid:

41: На том месте, где Он распят, был сад, и в саду гроб новый, в котором еще никто не был положен.
19:41  ἦν δὲ ἐν τῶ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῶ κήπῳ μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος·
19:41. erat autem in loco ubi crucifixus est hortus et in horto monumentum novum in quo nondum quisquam positus erat
Now there was in the place where he was crucified a garden: and in the garden a new sepulchre, wherein no man yet had been laid.
19:41. Now in the place where he was crucified there was a garden, and in the garden there was a new tomb, in which no one had yet been laid.
19:41. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:41: There was a garden - It was an ancient custom for particular families to have burying places in their gardens. See Kg2 21:18, Kg2 21:26.
New sepulchre - See on Mat 27:60 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:41: and in: Joh 20:15; Kg2 23:30; Isa 22:16; Mat 27:60, Mat 27:64-66; Luk 23:53
Geneva 1599
19:41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was (e) never man yet laid.
(e) That no man might frivolously object to his resurrection, as though someone else that had been buried there had risen; Theophylact.
John Gill
19:41 Now in the place where he was crucified,.... Which takes in all that spot of ground that lay on that side of the city where he was crucified; or near to the place of his crucifixion, for it was not a garden in which he was crucified:
there was a garden; all gardens, except rose gardens, were without the city, as has been observed; see Gill on Jn 18:1. This, it seems, belonged to Joseph: rich men used to have their gardens without the city for their convenience and pleasure:
and in the garden a new sepulchre; they might not bury within the city. Some chose to make their sepulchres in their gardens, to put them in mind of their mortality, when they took their walks there; so R. Dustai, R. Janhal, and R. Nehurai, were buried, "in a garden", or orchard (f); and so were Manasseh and Amon, kings of Judah, 4Kings 21:18. Here Joseph had one, hewn out in a rock, for himself and family, and was newly made. The Jews distinguish between an old, and a new sepulchre; they say (g),
, "a new sepulchre" may be measured and sold, and divided, but an old one might not be measured, nor sold, nor divided.''
Wherein was never man yet laid; this is not improperly, nor impertinently added, though the evangelist had before said, that it was a new sepulchre; for that it might be, and yet bodies have been lain in it; for according to the Jewish canons (h),
"there is as a new sepulchre, which is an old one; and there is an old one, which is as a new one; an old sepulchre, in which lie ten dead bodies, which are not in the power of the owners, , "lo, this is as a new sepulchre".''
Now Christ was laid in such an one, where no man had been laid, that it might appear certainly that it was he, and not another, that was risen from the dead.
(f) Jechus haabot, p. 43. Ed. Hottinger. (g) Massech. Sernacot, c. 24. fol. 16. 3. (h) Ib.
John Wesley
19:41 In the place where he was crucified - There was a garden in the same tract of land: but the cross did not stand in the garden.
Robert Jamieson, A. R. Fausset and David Brown
19:41 Now in the place where he was crucified there was a garden, and in the garden a new sepulchre--The choice of this tomb was, on their part, dictated by the double circumstance that it was so near at hand, and by its belonging to a friend of the Lord; and as there was need of haste, even they would be struck with the providence which thus supplied it. "There laid they Jesus therefore, because of the Jew's preparation day, for the sepulchre was nigh at hand." But there was one recommendation of it which probably would not strike them; but God had it in view. Not its being "hewn out of a rock" (Mk 15:46), accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre" (Jn 19:41), "wherein never man before was laid" (Lk 23:53): and Matthew (Mt 27:60) says that Joseph laid Him "in his own new tomb, which he had hewn out in the rock"--doubtless for his own use, though the Lord had higher use for it. Thus as He rode into Jerusalem on an ass "whereon never man before had sat" (Mk 11:2), so now He shall lie in a tomb wherein never man before had lain, that from these specimens it may be seen that in all things He was "SEPARATE FROM SINNERS" (Heb 7:26).
19:4219:42: Անդ՝ վասն ուրբաթուն Հրէից, զի մօ՛տ էր գերեզմանն՝ եդի՛ն զՅիսուս։
42. Եւ քանի որ գերեզմանը մօտ էր, հրեաների ուրբաթի պատճառով, այնտե՛ղ դրեցին Յիսուսի մարմինը:
42 Հրեաներուն ուրբաթին համար հոն դրին Յիսուսը, վասն զի գերեզմանը մօտ էր։
Անդ վասն ուրբաթուն Հրէից, զի մօտ էր գերեզմանն, եդին զՅիսուս:

19:42: Անդ՝ վասն ուրբաթուն Հրէից, զի մօ՛տ էր գերեզմանն՝ եդի՛ն զՅիսուս։
42. Եւ քանի որ գերեզմանը մօտ էր, հրեաների ուրբաթի պատճառով, այնտե՛ղ դրեցին Յիսուսի մարմինը:
42 Հրեաներուն ուրբաթին համար հոն դրին Յիսուսը, վասն զի գերեզմանը մօտ էր։
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19:4242: Там положили Иисуса ради пятницы Иудейской, потому что гроб был близко.
19:42  ἐκεῖ οὗν διὰ τὴν παρασκευὴν τῶν ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν ἰησοῦν.
19:42. ἐκεῖ (thither) οὖν (accordingly) διὰ (through) τὴν (to-the-one) παρασκευὴν (to-an-equipping-beside) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"ὅτι (to-which-a-one) ἐγγὺς (near) ἦν (it-was) τὸ (the-one) μνημεῖον, (a-rememberlet-of,"ἔθηκαν (they-placed) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous)
19:42. ibi ergo propter parasceven Iudaeorum quia iuxta erat monumentum posuerunt IesumThere, therefore, because of the parasceve of the Jews, they laid Jesus: because the sepulchre was nigh at hand.
42. There then because of the Jews’ Preparation ( for the tomb was nigh at hand) they laid Jesus.
19:42. Therefore, because of the preparation day of the Jews, since the tomb was nearby, they placed Jesus there.
19:42. There laid they Jesus therefore because of the Jews’ preparation [day]; for the sepulchre was nigh at hand.
There laid they Jesus therefore because of the Jews' preparation [day]; for the sepulchre was nigh at hand:

42: Там положили Иисуса ради пятницы Иудейской, потому что гроб был близко.
19:42  ἐκεῖ οὗν διὰ τὴν παρασκευὴν τῶν ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν ἰησοῦν.
19:42. ibi ergo propter parasceven Iudaeorum quia iuxta erat monumentum posuerunt Iesum
There, therefore, because of the parasceve of the Jews, they laid Jesus: because the sepulchre was nigh at hand.
19:42. Therefore, because of the preparation day of the Jews, since the tomb was nearby, they placed Jesus there.
19:42. There laid they Jesus therefore because of the Jews’ preparation [day]; for the sepulchre was nigh at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:42: Because of the Jews' preparation - From this it may be conjectured that they had designed to have put him in a more magnificent tomb; or, that they intended to make one expressly for himself after the passover: or, that they had designed to have put him somewhere else, but could not do it for want of time; and that they put him here because the tomb was nigh. It appears plainly, from embalming, etc., that none of these persons had any hope of the resurrection of Christ. They considered him as a great and eminent prophet, and treated him as such.
1. In the burial of our Lord, a remarkable prophecy was fulfilled: His death was appointed with the wicked; and with a rich man was his tomb. See Lowth on Isa 53:9. Every thing attending his mock trial, his passion, his death, his burial, etc., afforded the fullest proof of his innocence. In still continuing to reject him, the Jews seem to have exceeded the ordinary bounds of incredulity and callousness of heart. One might imagine that a candid attention to the Gospel facts, collated with those passages in the law and in the prophets which they acknowledge to speak of the Messiah, would be sufficient to furnish them with the utmost evidence and fullest conviction that he is the Christ, and that they are to expect none other. But where people once make a covenant with unbelief, argument, reason, demonstration, and miracles themselves, fail to convince them. As their conviction, through this obstinacy, is rendered impossible, it belongs to God's justice to confound them. At present they have scarcely any correct knowledge of the true God; and, while they continue to reject the genuine faith, they are capable of crediting the most degrading absurdities.
2. The holy sepulchre, or what has long passed for the burial place of our Lord, is now no more! On the following information the reader may depend: "On the night of October 11, 1808, the Church of the Holy Sepulchre was discovered to be on fire; and between five and six in the morning the burning cupola, with all the melting and boiling lead upon it, fell in. The excessive heat which proceeded from this immense mass of liquid fire, caused not only the marble columns, which supported the gallery, to burst; but likewise the marble floor of the Church, together with the pilasters and images in bas relief that decorate the chapel, containing the holy sepulchre, situated in the centre of the church. Shortly after, the massive columns which supported the gallery, fell down, together with the whole of the walls." Thus has perished the famous church raised by the Empress Helena fourteen hundred years ago, over the place where the body of our blessed Lord was supposed to have been deposited, while he lay under the power of death. And thus has perished an engine of superstition, fraud, and imposture. To the most sinful purposes has this holy sepulchre been abused. The Greeks and Armenians have pretended that, on every Easter-eve, fire descends from heaven, and kindles all the lamps and candles in the place; and immense crowds of pilgrims frequent this place, on these occasions, in order to witness this ceremony, to light a taper at this sacred flame, and with these candles to singe and daub pieces of linen, which are afterwards to serve for winding sheets; for, says Mr. Maundrell, who was present, April 3rd, 1697, and witnessed the whole of this absurd and abominable ceremony, "it is the opinion of these poor people that, if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell."
See the whole of his circumstantial account of this imposture, and the ridiculous and abominable ceremonies with which it is accompanied, in his Journey from Aleppo to Jerusalem, edit. 5th, pp. 94-97; and let the reader thank God that he is not degraded with a superstition that renders the grace of the Gospel of none effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:42: laid: Psa 22:15; Isa 53:9; Mat 12:40; Act 13:29; Co1 15:4; Col 2:12
because: Joh 19:14, Joh 19:31
John Gill
19:42 There laid they Jesus therefore,.... Because it was a new sepulchre, and no man had been ever laid there before; and some other reasons are added:
because of the Jews' preparation day; either for the Chagigah, or the sabbath, which was just at hand; the Persic version reads, "the night of the sabbath": for this reason, they could not dig a grave purposely for him; for it was forbidden on feast days; and therefore they put him into a tomb ready made: the canon runs (i),
"they may not dig pits, "nor graves", on a solemn feast day.''
The former of these, the commentators say (k), are graves dug in the earth, and the latter edifices built over graves; and for the same reason, because it was such a day, they did not take his body to any of their houses, and embalm and anoint it, as they otherwise would have done; but this being a solemn day, and the sabbath drawing on apace, they hastened the interment, and took the most opportune place that offered:
for the sepulchre was nigh at hand; some say about an hundred and eight feet from the cross, and others an hundred and thirty feet, though some say but fifty or sixty, at furthest it was not far off.
(i) Misn. Moed Katon, c. 1. sect. 6. (k) Maimon. & Bartenora in ib.
John Wesley
19:42 Because of the preparation - That is, they chose the rather to lay him in that sepulchre which was nigh, because it was the day before the Sabbath, which also was drawing to an end, so that they had no time to carry him far.