The Crucifixion and Jesus' Care for His Mother
John 19:17-27
John.19.17 - Details
Original Text
Morphology
- και: CONJ
- βασταζων: VERB,pres,act,ptc,nom,sg,m
- αυτω: PRON,dat,sg,m
- τον: ART,acc,sg,m
- σταυρον: NOUN,acc,sg,m
- εξηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- λεγομενον: VERB,pres,pass,ptc,acc,m,sg
- Κρανιου: NOUN,gen,sg,n
- Τοπον: NOUN,acc,sg,m
- ο: ART,nom,sg,m
- λεγεται: VERB,pres,mid,ind,3,sg
- Εβραιστι: ADV
- Γολγοθα: NOUN,nom,sg,f
Parallels
- Matthew 27:32-33 (verbal): Matthew likewise describes Jesus being led to a place called Golgotha ('the place of a skull'); the wording and location parallel John's statement about going out to the place called Golgotha (though Matthew also records Simon of Cyrene assisting with the cross).
- Mark 15:21-22 (verbal): Mark names the site 'Golgotha, which is translated The Place of a Skull' and situates Jesus' journey there; Mark explicitly notes Simon of Cyrene carrying the cross, a contrast with John's phrasing that Jesus 'bore his own cross.'
- Luke 23:26,33 (verbal): Luke records Jesus being led out to 'the place called the Skull' and the crucifixion taking place there, aligning with John's location detail and the narrative movement to Golgotha (Luke also mentions Simon carrying the cross behind Jesus).
- Isaiah 53:7-8 (thematic): The Suffering Servant motif—led to slaughter, silent under suffering, bearing others' iniquities—thematically parallels Jesus' bearing of the cross and his journey to the place of execution as vicarious suffering for others.
Alternative generated candidates
- So they took Jesus, and he went out bearing his own cross to the place called The Place of a Skull — which in Hebrew is called Golgotha.
- So they took Jesus, and he went out bearing his cross to a place called the Place of a Skull, which in Hebrew is called Golgotha.
John.19.18 - Details
Original Text
Morphology
- οπου: ADV,rel
- αυτον: PRON,acc,sg,m
- εσταυρωσαν: VERB,aor,act,ind,3,pl
- και: CONJ
- μετ᾽αυτου: PREP+PRON,gen,sg,m
- αλλους: ADJ,acc,pl,m
- δυο: NUM,acc,pl,m
- εντευθεν: ADV
- και: CONJ
- εντευθεν: ADV
- μεσον: NOUN,acc,sg,n
- δε: CONJ
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
Parallels
- Matthew 27:38 (verbal): Matthew records the same fact: two others were crucified with Jesus, one on each side, matching John's description of Jesus in the middle.
- Mark 15:27 (verbal): Mark likewise states that two robbers were crucified with him, one on the right and one on the left, a close verbal parallel to John 19:18.
- Luke 23:33 (verbal): Luke specifies the place ('the Skull') and likewise notes Jesus was crucified between two criminals, paralleling John's placement of Jesus in the middle.
- Isaiah 53:12 (allusion): Isaiah predicts the servant will be 'numbered with the transgressors,' an Old Testament theme often applied to Jesus' crucifixion between criminals.
- Psalm 22:16 (thematic): Psalm 22's imagery of hands and feet being pierced and suffering in the midst of foes is used in the New Testament as a prophetic background to Jesus' crucifixion and suffering between criminals.
Alternative generated candidates
- There they crucified him, and with him two others, one on either side, with Jesus in the middle.
- There they crucified him, and with him two others—one on either side, and Jesus in the midst.
John.19.19 - Details
Original Text
Morphology
- εγραψεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- και: CONJ
- τιτλον: NOUN,acc,sg,m
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- και: CONJ
- εθηκεν: VERB,aor,act,ind,3,sg
- επι: PREP
- του: ART,gen,sg,n
- σταυρου·ην: NOUN,gen,sg,m + VERB,impf,act,ind,3,sg
- δε: CONJ
- γεγραμμενον·Ιησους: VERB,perf,pass,ptc,acc,sg,m + NOUN,nom,sg,m
- ο: ART,nom,sg,m
- Ναζωραιος: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
Parallels
- Matthew 27:37 (verbal): Gospel parallel that records the same titulus above Jesus: 'This is Jesus, the King of the Jews' (same identification on the cross).
- Mark 15:26 (verbal): Mark likewise notes the inscription of Jesus' charge as 'King of the Jews,' matching John’s account of Pilate's title.
- Luke 23:38 (verbal): Luke explicitly mentions the inscription written in three languages and gives the content as 'This is the King of the Jews,' paralleling John’s titulus.
- Matthew 27:29 (thematic): Describes the soldiers' mockery—placing a crown of thorns and a robe on Jesus while calling him 'King of the Jews,' thematically linked to the royal title on the cross.
- John 19:21-22 (structural): Immediate continuation in John: Jewish leaders protest the wording and Pilate refuses to change it ('What I have written I have written'), directly connected to the titulus in 19:19.
Alternative generated candidates
- Pilate also wrote an inscription and put it on the cross. It read: Jesus of Nazareth, King of the Jews.
- Pilate also wrote an inscription and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews."
John.19.20 - Details
Original Text
Morphology
- τουτον: PRON,acc,sg,m
- ουν: CONJ
- τον: ART,acc,sg,m
- τιτλον: NOUN,acc,sg,m
- πολλοι: ADJ,nom,pl,m
- ανεγνωσαν: VERB,aor,act,ind,3,pl
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- οτι: CONJ
- εγγυς: ADV
- ην: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- τοπος: NOUN,nom,sg,m
- της: ART,gen,sg,f
- πολεως: NOUN,gen,sg,f
- οπου: ADV,rel
- εσταυρωθη: VERB,aor,pass,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους·και: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- γεγραμμενον: VERB,perf,pass,part,nom,sg,n
- Εβραιστι: ADV
- Ρωμαιστι: ADV
- Ελληνιστι: ADV
Parallels
- John 19:19 (structural): Immediate context: Pilate’s written title (the inscription) is described here — the same notice that many of the Jews read, including its wording and languages.
- Matthew 27:37 (quotation): Synoptic parallel: an inscription placed above Jesus reads (in the Gospels) that he is the King of the Jews — corresponds to John’s notice of the title over the cross.
- Mark 15:26 (quotation): Mark records the charge/inscription 'The King of the Jews' set above Jesus, paralleling John’s report about the title displayed on the cross.
- Luke 23:38 (quotation): Luke likewise notes a superscription above Jesus ('This is the King of the Jews'); Luke’s mention of the written notice and onlookers echoes John’s emphasis on others reading the title.
- Acts 22:2 (thematic): Paul addresses the Jerusalem crowd in Hebrew/Aramaic (not Greek), reflecting the multilingual, multilingual-audience reality in Jerusalem that helps explain why Pilate’s inscription was written in multiple languages.
Alternative generated candidates
- Many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.
- Many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin.
John.19.21 - Details
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- ουν: CONJ
- τω: ART,dat,sg,m
- Πιλατω: NOUN,dat,sg,m
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- των: ART,gen,pl,m
- Ιουδαιων·Μη: NOUN,gen,pl,m
- γραφε·Ο: VERB,pres,act,impv,2,sg
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- αλλ᾽οτι: CONJ
- εκεινος: PRON,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- Βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- ειμι: VERB,pres,act,ind,1,sg
Parallels
- Matthew 27:37 (verbal): The inscription above Jesus reads (in Matthew) 'This is Jesus, the King of the Jews,' directly paralleling Pilate's title and the chief priests' objection to that wording in John 19:21.
- Mark 15:26 (verbal): Mark records the superscription 'The King of the Jews,' matching the title Pilate set and echoing the same concern about Jesus' designation found in John.
- Luke 23:38 (verbal): Luke likewise records the inscription 'This is the King of the Jews,' paralleling John's account of the dispute over how Jesus' title should be presented.
- Matthew 27:29 (thematic): Soldiers mock Jesus with the words 'Hail, King of the Jews!'—showing how the royal title functions both as an accusation and as ironic mockery, providing background to the chief priests' sensitivity about the inscription.
Alternative generated candidates
- The chief priests of the Jews said to Pilate, 'Do not write, "The King of the Jews," but that he said, "I am King of the Jews."'
- So the chief priests of the Jews said to Pilate, 'Do not write, "The King of the Jews," but that he said, "I am King of the Jews."'
John.19.22 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- ο: ART,nom,sg,m
- Πιλατος·Ο: NOUN,nom,sg,m
- γεγραφα: VERB,perf,act,ind,1,sg
- γεγραφα: VERB,perf,act,ind,1,sg
Parallels
- John 19:21 (structural): Immediate context: the Jewish leaders ask Pilate to change the wording of the inscription, prompting Pilate's curt reply in 19:22.
- John 19:19 (verbal): The actual inscription Pilate wrote ('Jesus of Nazareth, King of the Jews'), which John 19:22 defends as authoritative and final.
- Matthew 27:37 (verbal): Matthew records the titulus above Jesus ('This is Jesus, the King of the Jews'), paralleling John's account of Pilate's inscription and its contentious nature.
- Mark 15:26 (verbal): Mark likewise gives the inscription ('The King of the Jews'), providing a parallel report of Pilate's label for Jesus to which John's remark responds.
- Luke 23:38 (verbal): Luke records the titulus and adds that it was written in multiple languages—another parallel attesting the official inscription that Pilate insists remains unchanged.
Alternative generated candidates
- Pilate answered, 'What I have written, I have written.'
- Pilate answered, 'What I have written I have written.'
John.19.23 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- ουν: CONJ
- στρατιωται: NOUN,nom,pl,m
- οτε: CONJ
- εσταυρωσαν: VERB,aor,act,ind,3,pl
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- ελαβον: VERB,aor,act,ind,3,pl
- τα: ART,acc,pl,n
- ιματια: NOUN,nom,pl,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- εποιησαν: VERB,aor,act,ind,3,pl
- τεσσαρα: NUM,acc,pl,n
- μερη: NOUN,acc,pl,n
- εκαστω: ADJ,dat,sg,m
- στρατιωτη: NOUN,dat,sg,m
- μερος: NOUN,acc,sg,n
- και: CONJ
- τον: ART,acc,sg,m
- χιτωνα: NOUN,acc,sg,m
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- ο: ART,nom,sg,m
- χιτων: NOUN,nom,sg,m
- αραφος: ADJ,nom,sg,m
- εκ: PREP
- των: ART,gen,pl,m
- ανωθεν: ADV
- υφαντος: PART,perf,pass,nom,sg,m
- δι᾽ολου·: ADV
Parallels
- Matthew 27:35 (verbal): Soldiers divide Jesus' garments and cast lots—direct narrative parallel to John's account of the soldiers taking his clothes.
- Mark 15:24 (verbal): Same scene: Roman soldiers divide the clothes of Jesus and cast lots; closely parallels John's description of the division of garments.
- Luke 23:34 (verbal): Luke likewise reports the soldiers dividing Jesus' garments and casting lots (placed in the same crucifixion scene), aligning with John's account.
- Psalm 22:18 (22:19 MT) (quotation): “They divide my garments among them, and for my clothing they cast lots.” John alludes to/quotes this psalmic prophecy in the soldiers' action (explicitly cited in John 19:24).
- Exodus 28:31–32 (allusion): Description of a specially woven, uninterrupted priestly robe; John's note that the tunic was 'seamless, woven from the top throughout' echoes the motif of a single woven sacred garment and suggests priestly or messianic significance.
Alternative generated candidates
- When the soldiers had crucified Jesus, they took his garments and made four parts, one for each soldier. They also took his tunic — it was seamless, woven in one piece from top to bottom.
- When the soldiers had crucified Jesus, they took his garments and divided them into four shares, one for each soldier; and they also took his tunic. Now the tunic was seamless, woven in one piece from top to bottom.
John.19.24 - Details
Original Text
Morphology
- ειπαν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- προς: PREP
- αλληλους·Μη: PRON,acc,pl,m
- σχισωμεν: VERB,pres,act,subj,1,pl
- αυτον: PRON,acc,sg,m
- αλλα: CONJ
- λαχωμεν: VERB,aor,act,subj,1,pl
- περι: PREP
- αυτου: PRON,gen,sg,m
- τινος: PRON,gen,sg,m
- εσται·ινα: VERB,fut,act,ind,3,sg
- η: ART,nom,sg,f
- γραφη: NOUN,nom,sg,f
- πληρωθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- λεγουσα·Διεμερισαντο: PART,pres,act,nom,sg,f
- τα: ART,acc,pl,n
- ιματια: NOUN,nom,pl,n
- μου: PRON,gen,sg,1
- εαυτοις: PRON,dat,pl,m
- και: CONJ
- επι: PREP
- τον: ART,acc,sg,m
- ιματισμον: NOUN,acc,sg,m
- μου: PRON,gen,sg,1
- εβαλον: VERB,aor,act,ind,3,pl
- κληρον: NOUN,acc,sg,m
- Οι: ART,nom,pl,m
- μεν: PART
- ουν: CONJ
- στρατιωται: NOUN,nom,pl,m
- ταυτα: PRON,acc,pl,n
- εποιησαν: VERB,aor,act,ind,3,pl
Parallels
- Psalm 22:18 (MT; Psalm 21:19 LXX) (quotation): John explicitly cites this verse (LXX wording) — “They divided my garments among them and for my clothing they cast lots” — presenting the soldiers' action as fulfillment of the psalmic prophecy of the sufferer’s humiliation.
- Matthew 27:35 (verbal): Matthew records the same event with nearly identical wording: the soldiers divide Jesus’ garments and cast lots, echoing John’s detail and the fulfillment motif.
- Mark 15:24 (verbal): Mark likewise reports that the soldiers crucifying Jesus divided his clothes and cast lots for them, paralleling John’s account of the soldiers’ actions.
- Luke 23:34 (verbal): Luke mentions that the soldiers cast lots to divide Jesus’ garments at the crucifixion, providing a Synoptic parallel to John’s description of the casting of lots.
Alternative generated candidates
- So they said to one another, 'Let us not tear it, but cast lots for it to see whose it shall be.' This was to fulfill the Scripture: 'They divided my garments among them, and for my clothing they cast lots.' Thus the soldiers did these things.
- So they said to one another, 'Let us not tear it, but cast lots for it to see whose it shall be.' This was to fulfill the Scripture which says, 'They divided my garments among them, and for my clothing they cast lots.' Therefore the soldiers did these things.
John.19.25 - Details
Original Text
Morphology
- Ειστηκεισαν: VERB,perf,act,ind,3,pl
- δε: CONJ
- παρα: PREP
- τω: ART,dat,sg,m
- σταυρω: NOUN,dat,sg,m
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- και: CONJ
- η: ART,nom,sg,f
- αδελφη: NOUN,nom,sg,f
- της: ART,gen,sg,f
- μητρος: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- Μαρια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- του: ART,gen,sg,n
- Κλωπα: NOUN,gen,sg,m
- και: CONJ
- Μαρια: NOUN,nom,sg,f
- η: ART,nom,sg,f
- Μαγδαληνη: NOUN,nom,sg,f
Parallels
- Matthew 27:55-56 (verbal): Lists women at Jesus' crucifixion including Mary Magdalene and Mary the mother of James and Joseph—parallels John's naming of Mary Magdalene and a Mary associated with Clopas/James.
- Mark 15:40-41 (verbal): Similarly names Mary Magdalene and Mary mother of James the younger and Joses as witnesses at the cross, closely paralleling John's roster of female witnesses.
- Luke 23:49 (thematic): Notes the presence of women who had followed Jesus from Galilee watching from a distance—echoes the Johannine emphasis on faithful women at the crucifixion.
- John 19:26-27 (structural): Immediate literary continuation of 19:25: Jesus addresses his mother and the beloved disciple while standing by the cross, showing the role of the women present.
- John 20:1, 11-18 (thematic): Mary Magdalene appears again at the tomb after the crucifixion, linking her presence at the cross (19:25) to her role in the resurrection narrative.
Alternative generated candidates
- Near the cross of Jesus stood his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
- Standing by the cross of Jesus were his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
John.19.26 - Details
Original Text
Morphology
- Ιησους: NOUN,nom,sg,m
- ουν: CONJ
- ιδων: VERB,aor,act,part,nom,sg,m
- την: ART,acc,sg,f
- μητερα: NOUN,acc,sg,f
- και: CONJ
- τον: ART,acc,sg,m
- μαθητην: NOUN,acc,sg,m
- παρεστωτα: VERB,pres,act,ptc,acc,m,sg
- ον: PART,pres,act,nom,sg,m
- ηγαπα: VERB,impf,act,ind,3,sg
- λεγει: VERB,pres,act,ind,3,sg
- τη: ART,dat,sg,f
- μητρι·Γυναι: NOUN,dat,sg,f+NOUN,voc,sg,f
- ιδε: VERB,pres,act,imp,2,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- σου·: PRON,gen,sg,2
Parallels
- John 2:4 (verbal): Jesus addresses his mother as 'Woman'—the same form of address used at Cana, a clear verbal parallel in tone and diction.
- John 19:27 (structural): Immediate literary continuation: Jesus entrusts Mary to the beloved disciple and the disciple subsequently takes her into his home, completing the action begun in 19:26.
- Luke 2:51 (thematic): Depicts Jesus' relationship with his mother—obedience and Mary's custody of his words—which parallels the filial/maternal dynamics implicit in the cross scene.
- Mark 3:31-35 (thematic): Jesus' proclamation redefining 'family' (those who do God's will) provides a theological contrast to—and context for—his concrete act of ensuring his mother's care from the cross.
Alternative generated candidates
- When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, 'Woman, behold your son!'
- When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to his mother, 'Woman, behold your son!'
John.19.27 - Details
Original Text
Morphology
- ειτα: ADV
- λεγει: VERB,pres,act,ind,3,sg
- τω: ART,dat,sg,m
- μαθητη·Ιδε: NOUN,dat,sg,m
- η: ART,nom,sg,f
- μητηρ: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- και: CONJ
- απ᾽εκεινης: PREP
- της: ART,gen,sg,f
- ωρας: NOUN,gen,sg,f
- ελαβεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- μαθητης: NOUN,nom,sg,m
- αυτην: PRON,acc,sg,f
- εις: PREP
- τα: ART,acc,pl,n
- ιδια: ADJ,acc,pl,n
Parallels
- John 19:26 (verbal): Immediate context — Jesus addresses Mary ('Woman, behold your son') and the following verse records the disciple's reception of her, forming a single unit of entrustment.
- John 2:1-11 (verbal): At Cana Jesus also addresses Mary as 'Woman' and responds to her concern for others; parallels show Mary's ongoing role and Jesus' distinct vocal address to his mother.
- Luke 2:51 (structural): After the temple episode Jesus 'went down to Nazareth with them and was obedient' to his parents — highlights Jesus' filial relationship and continuity of mother–son ties.
- 1 Timothy 5:8 (thematic): Commands to provide for family members underscore the moral/social expectation of caring for one's mother — parallels the disciple's taking Mary into his home as fulfilling familial duty.
- Acts 1:14 (thematic): Mary is present with the disciples after Jesus' death and resurrection, suggesting the long-term incorporation of Mary into the Johannine/early Christian household life that begins in John 19:27.
Alternative generated candidates
- Then he said to the disciple, 'Behold your mother!' And from that hour the disciple took her into his own home.
- Then he said to the disciple, 'Behold your mother!' And from that hour the disciple took her into his own home.
So they took Jesus, and he went out bearing his own cross to a place called the Place of a Skull, which is called in Hebrew Golgotha.
There they crucified him, and with him two others, one on either side, and Jesus between them.
Pilate also wrote an inscription and put it on the cross; it read, 'Jesus of Nazareth, the King of the Jews.'
Many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek. So the chief priests of the Jews said to Pilate, 'Do not write, "The King of the Jews," but that he said, "I am King of the Jews."'
Pilate answered, 'What I have written I have written.'
When the soldiers had crucified Jesus they took his garments and made four parts, one for each soldier; also his tunic. The tunic was seamless, woven in one piece from top to bottom. So they said to one another, 'Let us not tear it, but cast lots for it to see whose it shall be.' This was to fulfill the Scripture which says, 'They divided my garments among them, and for my clothing they cast lots.' Therefore the soldiers did these things. But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
When Jesus saw his mother and the disciple whom he loved standing near, he said to his mother, 'Woman, behold your son.'
Then he said to the disciple, 'Behold your mother.' And from that hour the disciple took her into his own home.