Jesus' Death and the Fulfillment of Scripture
John 19:28-37
John.19.28 - Details
Original Text
Morphology
- Μετα: PREP,acc
- τουτο: PRON,nom,sg,n
- ειδως: PART,perf,act,nom,sg,m
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- οτι: CONJ
- ηδη: ADV
- παντα: ADJ,nom,pl,n
- τετελεσται: VERB,perf,pass,ind,3,sg
- ινα: CONJ
- τελειωθη: VERB,aor,pass,subj,3,sg
- η: ART,nom,sg,f
- γραφη: NOUN,nom,sg,f
- λεγει·Διψω: VERB,pres,act,ind,3,sg + VERB,pres,act,ind,1,sg
Parallels
- Psalm 69:21 (quotation): Explicit prophetic match: “They gave me also gall... and in my thirst they gave me vinegar to drink,” directly echoed by Jesus’ cry of thirst and the subsequent offering of sour wine (John 19:29–30).
- Psalm 22:15 (thematic): Theme of extreme suffering and thirst: “My strength is dried up; my tongue cleaves to my jaws,” which John’s “I thirst” evokes as part of the psalmic passion motif fulfilled in the crucifixion.
- Matthew 27:48 (verbal): Synoptic parallel describing the same episode: someone offers Jesus sour wine (vinegar) on a sponge after he expresses suffering, paralleling John’s account of Jesus’ thirst and the drink offered.
- Mark 15:36 (verbal): Another synoptic report of the sour wine offered to Jesus on the cross, corroborating John’s narrative that Jesus’ expression of thirst was met with a drink (Mark’s account preserves the same action).
- John 19:29 (structural): Immediate Johannine parallel in the same scene: the narrative fulfillment—after Jesus says “I thirst,” the soldiers put a sponge of sour wine to his mouth, showing John’s citation of Scripture fulfilled in the action.
Alternative generated candidates
- After this, Jesus, knowing that all things had now been accomplished, said, "I thirst." This he said to fulfill the Scripture: "They gave me sour wine to drink."
- After this, Jesus, knowing that all things were now accomplished so that the Scripture might be fulfilled, said, "I thirst."
John.19.29 - Details
Original Text
Morphology
- σκευος: NOUN,acc,sg,n
- εκειτο: VERB,impf,mid,ind,3,sg
- οξους: NOUN,gen,sg,n
- μεστον·σπογγον: NOUN,acc,sg,m
- ουν: CONJ
- μεστον: ADJ,acc,sg,m
- του: ART,gen,sg,n
- οξους: NOUN,gen,sg,n
- υσσωπω: NOUN,dat,sg,m
- περιθεντες: VERB,aor,act,ptc,nom,pl,m
- προσηνεγκαν: VERB,aor,act,ind,3,pl
- αυτου: PRON,gen,sg,m
- τω: ART,dat,sg,m
- στοματι: NOUN,dat,sg,n
Parallels
- Matthew 27:48 (verbal): Same narrative detail: a sponge soaked in sour wine/vinegar is offered to Jesus—parallel Gospel account of the crucifixion (differs in mention of a reed rather than hyssop).
- Mark 15:36 (verbal): Parallel Synoptic description of the sponge of sour wine given to Jesus, matching the action in John’s crucifixion scene.
- Psalm 69:21 (quotation): “They gave me poison for food, and for my thirst they gave me vinegar” — John’s detail echoes and functions as a fulfillment/allusion to this Psalm about suffering and derision.
- Exodus 12:22 (allusion): Hyssop is used to apply Passover blood to doorposts; John’s mention of hyssop alludes to sacrificial/Passover imagery and the atoning significance of Jesus’ death.
- Psalm 51:7 (allusion): “Purge me with hyssop”—hyssop here evokes purification motifs; John’s use of hyssop at the crucifixion suggests cleansing/atonement symbolism.
Alternative generated candidates
- A vessel of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.
- Now there was a vessel full of sour wine; so they filled a sponge with sour wine, put it on hyssop, and held it to his mouth.
John.19.30 - Details
Original Text
Morphology
- οτε: CONJ
- ουν: CONJ
- ελαβεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- οξος: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν·Τετελεσται: VERB,aor,act,ind,3,sg;VERB,perf,mid/pass,ind,3,sg
- και: CONJ
- κλινας: VERB,aor,act,part,nom,sg,m
- την: ART,acc,sg,f
- κεφαλην: NOUN,acc,sg,f
- παρεδωκεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
Parallels
- Matthew 27:50 (verbal): Matthew records Jesus' death with the same basic event—Jesus yields up his spirit—paralleling John's description of Jesus bowing his head and giving up his spirit.
- Mark 15:37 (verbal): Mark likewise describes Jesus' final cry and that he 'breathed his last,' closely corresponding to John's report of Jesus' death and the giving up of his spirit.
- Luke 23:46 (verbal): Luke emphasizes Jesus' final words committing his spirit to the Father and then breathing his last, paralleling John's account of Jesus' conscious surrender of his spirit at death.
- John 17:4 (thematic): In Jesus' high-priestly prayer he says he has accomplished the work the Father gave him—this 'finished'/accomplished motif resonates with the declaration 'Tetelestai' (It is finished) at his death.
- Isaiah 53:10-11 (thematic): The Suffering Servant motif—suffering, an offering accomplished, and bearing the results for many—provides a prophetic backdrop for understanding 'It is finished' as the completion of redemptive suffering and purpose.
Alternative generated candidates
- When Jesus had received the sour wine, he said, "It is finished." Then, bowing his head, he gave up his spirit.
- When Jesus had received the sour wine, he said, "It is finished." Then he bowed his head and gave up his spirit.
John.19.31 - Details
Original Text
Morphology
- Οι: ART,nom,pl,m
- ουν: CONJ
- Ιουδαιοι: NOUN,nom,pl,m
- επει: CONJ
- παρασκευη: NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- ινα: CONJ
- μη: PART
- μεινη: VERB,pres,act,subj,3,sg
- επι: PREP
- του: ART,gen,sg,n
- σταυρου: NOUN,gen,sg,m
- τα: ART,acc,pl,n
- σωματα: NOUN,acc,pl,n
- εν: PREP
- τω: ART,dat,sg,m
- σαββατω: NOUN,dat,sg,n
- ην: VERB,impf,act,ind,3,sg
- γαρ: PART
- μεγαλη: ADJ,nom,sg,f
- η: ART,nom,sg,f
- ημερα: NOUN,dat,sg,f
- εκεινου: DEM,gen,sg,m
- του: ART,gen,sg,n
- σαββατου: NOUN,gen,sg,n
- ηρωτησαν: VERB,aor,act,ind,3,pl
- τον: ART,acc,sg,m
- Πιλατον: NOUN,acc,sg,m
- ινα: CONJ
- κατεαγωσιν: VERB,aor,act,subj,3,pl
- αυτων: PRON,gen,pl,m
- τα: ART,acc,pl,n
- σκελη: NOUN,acc,pl,n
- και: CONJ
- αρθωσιν: VERB,aor,act,subj,3,pl
Parallels
- Mark 15:42-45 (thematic): Same crucifixion context: the day is the Preparation/near Sabbath and Joseph of Arimathea obtains Jesus' body from Pilate—parallel concern with burial timing and Pilate's role.
- Luke 23:50-56 (thematic): Emphasizes 'the day of Preparation' and the haste to bury before the Sabbath, echoing John’s reason for asking that bodies not remain on the cross.
- John 19:33-37 (verbal): Immediate Johannine continuation: soldiers do not break Jesus' legs and instead a soldier pierces his side; the author links these facts to fulfillment of scripture (no bone broken; they shall look on him whom they pierced).
- Psalm 34:20 (Heb. 34:20/MT 34:20 or LXX) (quotation): Quoted/echoed in John 19:36 ('Not one of his bones will be broken') explaining why the legs were not broken—used as scriptural fulfillment language.
- Exodus 12:46 (allusion): Law about the Passover lamb—'not a bone of it shall be broken'—a typological background for the Johannine claim that Jesus, as the paschal Lamb, had no broken bones.
Alternative generated candidates
- Since it was the day of Preparation, the Jews — so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day) — asked Pilate that their legs might be broken and they might be taken away.
- Now it was the day of Preparation; the Jews, because the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken and they be taken away.
John.19.32 - Details
Original Text
Morphology
- ηλθον: VERB,aor,act,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- στρατιωται: NOUN,nom,pl,m
- και: CONJ
- του: ART,gen,sg,n
- μεν: PART
- πρωτου: ADJ,gen,sg,m
- κατεαξαν: VERB,aor,act,ind,3,pl
- τα: ART,acc,pl,n
- σκελη: NOUN,acc,pl,n
- και: CONJ
- του: ART,gen,sg,n
- αλλου: ADJ,gen,sg,m
- του: ART,gen,sg,n
- συσταυρωθεντος: VERB,aor,pass,ptc,gen,m,sg
- αυτω·: PRON,dat,sg,m
Parallels
- John 19:33 (verbal): Immediate continuation/contrast: when they came to Jesus they found him already dead and therefore did not break his legs, directly linked to the soldiers breaking the others' legs in v.32.
- John 19:36 (quotation): John explicitly cites Scripture to explain why Jesus’ bones were not broken—'Not one of his bones will be broken'—connecting the soldiers' actions to fulfillment of Scripture.
- Psalm 34:20 (Hebrew)/Psalm 34:20 (LXX) (quotation): The OT verse 'He guards all his bones; not one of them is broken' is the scriptural basis John cites for why Jesus’ bones were not broken (quoted in John 19:36).
- Exodus 12:46 (allusion): The law concerning the Passover lamb—'not a bone of it shall be broken'—is an explicit typological background for John’s presentation of Jesus as the unbroken Paschal Lamb.
- Matthew 27:38 (thematic): The Synoptic account noting two criminals crucified with Jesus parallels John's reference to 'the other who was crucified with him,' providing narrative context for the soldiers breaking the others' legs.
Alternative generated candidates
- So the soldiers came and broke the legs of the first and of the other who had been crucified with him.
- So the soldiers came and broke the legs of the first and of the other who had been crucified with him.
John.19.33 - Details
Original Text
Morphology
- επι: PREP
- δε: CONJ
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- ελθοντες: VERB,aor,act,part,nom,pl,m
- ως: ADV
- ειδον: VERB,aor,act,ind,3,pl
- ηδη: ADV
- αυτον: PRON,acc,sg,m
- τεθνηκοτα: VERB,perf,act,ptc,acc,sg,m
- ου: PART,neg
- κατεαξαν: VERB,aor,act,ind,3,pl
- αυτου: PRON,gen,sg,m
- τα: ART,acc,pl,n
- σκελη: NOUN,acc,pl,n
Parallels
- John 19:36 (structural): John immediately adds that the soldiers did not break Jesus' legs so that Scripture would be fulfilled: 'Not one of his bones will be broken,' linking the fact narrated in 19:33 to a fulfillment motif.
- Psalm 34:20 (Heb. 34:20/ LXX 33:20) (quotation): 'He keeps all his bones; not one of them is broken.' John echoes/quotes this line as the scriptural basis for why Jesus' bones were not broken.
- Exodus 12:46 (allusion): Instruction regarding the Passover lamb—'not a bone of it shall be broken'—which John alludes to, reinforcing the typological link between Jesus and the Passover lamb.
- 1 Corinthians 5:7 (thematic): Paul calls Christ 'our Passover lamb,' thematically connecting Jesus' death to the Passover lamb whose bones were not to be broken, an important backdrop for John 19:33–36.
Alternative generated candidates
- But when they came to Jesus and saw that he was already dead, they did not break his legs.
- But when they came to Jesus and saw that he was already dead, they did not break his legs.
John.19.34 - Details
Original Text
Morphology
- αλλ᾽εις: CONJ+PREP
- των: ART,gen,pl,m
- στρατιωτων: NOUN,gen,pl,m
- λογχη: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- την: ART,acc,sg,f
- πλευραν: NOUN,acc,sg,f
- ενυξεν: VERB,aor,act,ind,3,sg
- και: CONJ
- εξηλθεν: VERB,aor,act,ind,3,sg
- ευθυς: ADV
- αιμα: NOUN,nom,sg,neut
- και: CONJ
- υδωρ: NOUN,acc,sg,n
Parallels
- 1 John 5:6-8 (verbal): Uses the same 'water and blood' language; later Johannine writing interprets the pierced side as the source/grounding for the testimony that Jesus came 'by water and blood.'
- Zechariah 12:10 (allusion): Prophetic image of looking 'on me whom they have pierced'—John's piercing episode echoes this prophecy about piercing the one who is mourned.
- Revelation 1:7 (allusion): Eschatological echo of 'those who pierced him'—the piercing in John’s passion narrative is picked up in Revelation’s vision of Christ and those who pierced him.
- Psalm 22:16 (22:17 LXX) (thematic): The psalm's suffering-victim language ('they have pierced my hands and my feet') provides a thematic precedent for the crucifixion/piercing motif present in John's account.
Alternative generated candidates
- Instead, one of the soldiers pierced his side with a spear, and at once blood and water flowed out.
- Instead, one of the soldiers pierced his side with a spear, and at once there came out blood and water.
John.19.35 - Details
Original Text
Morphology
- και: CONJ
- ο: ART,nom,sg,m
- εωρακως: VERB,perf,act,part,nom,sg,m
- μεμαρτυρηκεν: VERB,perf,act,ind,3,sg
- και: CONJ
- αληθινη: ADJ,nom,sg,f
- αυτου: PRON,gen,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- μαρτυρια: NOUN,nom,sg,f
- και: CONJ
- εκεινος: PRON,nom,sg,m
- οιδεν: VERB,perf,act,ind,3,sg
- οτι: CONJ
- αληθη: ADJ,nom,sg,n
- λεγει: VERB,pres,act,ind,3,sg
- ινα: CONJ
- και: CONJ
- υμεις: PRON,nom,pl,2
- πιστευητε: VERB,pres,act,subj,2,pl
Parallels
- John 21:24 (verbal): Very close verbal echo: the beloved disciple ‘bears witness’ about these things and ‘we know that his testimony is true,’ directly paralleling the claim of true eyewitness testimony in John 19:35.
- 1 John 1:1-3 (thematic): The Johannine community emphasizes eyewitness testimony ('what we have seen and heard') as the basis for proclamation and fellowship — same motive as John 19:35 ('that you also may believe').
- Luke 1:2 (verbal): Luke states that the account was handed down by 'those who from the beginning were eyewitnesses and ministers of the word,' echoing the appeal to eyewitness testimony found in John 19:35.
- John 8:14 (verbal): Jesus says, 'Even if I bear witness of myself, my witness is true,' a verbal and thematic parallel about the truthfulness of testimony and self-witness that resonates with John 19:35's affirmation of true testimony.
- Deuteronomy 19:15 (structural): The OT legal principle that matters are established by the testimony of two or three witnesses provides structural background for the emphasis on reliable eyewitness testimony in John 19:35.
Alternative generated candidates
- The one who saw it has borne witness — and his testimony is true; he knows that he tells the truth — so that you also may believe.
- He who saw it has borne witness—and his testimony is true; he knows that he speaks the truth, that you also may believe.
John.19.36 - Details
Original Text
Morphology
- εγενετο: VERB,aor,mid,ind,3,sg
- γαρ: PART
- ταυτα: PRON,acc,pl,n
- ινα: CONJ
- η: ART,nom,sg,f
- γραφη: NOUN,nom,sg,f
- πληρωθη·Οστουν: VERB,aor,pass,subj,3,sg
- ου: PART,neg
- συντριβησεται: VERB,fut,pass,ind,3,sg
- αυτου: PRON,gen,sg,m
Parallels
- Psalm 34:20 (quotation): The wording closely matches Psalm 34:20 ('He keeps all his bones; not one of them is broken'), which John cites as fulfilled in Jesus' crucifixion.
- Exodus 12:46 (allusion): Passover lamb instruction that none of the animal's bones are to be broken; John alludes to this to identify Jesus as the paschal Lamb.
- Numbers 9:12 (allusion): Another Passover regulation stating the lamb's bones must not be broken, reinforcing the Exodus background for John’s statement.
- 1 Corinthians 5:7 (thematic): Paul calls Christ 'our Passover lamb,' thematically linking Jesus' death to the Passover lamb imagery whose bones were not to be broken.
- Zechariah 12:10 (allusion): Though quoted in John 19:37, Zechariah is part of the cluster of OT fulfillments surrounding Jesus' death (piercing and paschal imagery) and connects to the broader fulfillment motif in John 19.
Alternative generated candidates
- For these things took place to fulfill the Scripture: "Not one of his bones shall be broken."
- For these things took place that the Scripture might be fulfilled: "Not one of his bones shall be broken."
John.19.37 - Details
Original Text
Morphology
- και: CONJ
- παλιν: ADV
- ετερα: ADJ,dat,sg,f
- γραφη: NOUN,nom,sg,f
- λεγει·Οψονται: VERB,pres,act,ind,3,sg+VERB,fut,mid,ind,3,pl
- εις: PREP
- ον: PART,pres,act,nom,sg,m
- εξεκεντησαν: VERB,aor,act,ind,3,pl
Parallels
- Zechariah 12:10 (quotation): John explicitly cites this prophetic verse (as in the LXX) — 'They will look on him whom they have pierced' — as fulfilled in Jesus' crucifixion.
- Revelation 1:7 (allusion): Echoes Zechariah/John: 'Behold, he comes... and every eye will see him, even those who pierced him,' linking the pierced/visible Messiah motif.
- Psalm 22:16 (verbal): Psalm 22 contains language about piercing or pierced hands/feet in some textual traditions (LXX/NT citations), thematically anticipated in the crucifixion imagery.
- John 20:27 (thematic): Jesus invites Thomas to touch his hands and side — the risen Lord's wounds (including the spear-pierced side) are presented as the same reality referred to in John 19:37.
Alternative generated candidates
- And again another Scripture says, "They will look on him whom they have pierced."
- And again another Scripture says, "They shall look on him whom they have pierced."
After this, Jesus, knowing that all things had now been accomplished so that the Scripture might be fulfilled, said, 'I thirst.'
A vessel of sour wine stood there; so they put a sponge full of the sour wine on hyssop and held it to his mouth.
When Jesus had received the sour wine, he said, 'It is finished.' Then, bowing his head, he gave up his spirit.
Since it was the day of Preparation, and the Jews did not want the bodies to remain on the cross on the Sabbath (for that Sabbath was a high day), they asked Pilate to have the legs broken and the bodies taken away. So the soldiers came and broke the legs of the first and of the other who was crucified with him. But when they came to Jesus and saw that he was already dead, they did not break his legs.
Rather, one of the soldiers pierced his side with a spear, and immediately there came out blood and water. And he who has seen it has borne witness—his testimony is true, and he knows that he tells the truth—that you also may believe.
For these things took place to fulfill the Scripture: 'Not one of his bones shall be broken.' And again another Scripture says, 'They shall look on him whom they pierced.'