scourged him: The punishment of scourging usually preceded execution on a stake. After giving in to the Jews’ insistent cry for Jesus’ execution and for the release of Barabbas, Pilate then took Jesus and “scourged him.” (Mt 20:19; 27:26) The most terrible instrument for scourging was known as a flagellum. It consisted of a handle into which several cords or leather thongs were fixed. These thongs were likely weighted with jagged pieces of bone or metal to make the blows more painful.

crown: Along with the purple garment (mentioned earlier in this verse), Jesus was given mock attributes of royalty​—thorns for a crown and, according to Mt 27:29, “a reed” for a scepter.

they dressed him in purple: This was done to mock Jesus and make fun of his kingship. Matthew’s account (27:28) says that the soldiers draped Jesus “with a scarlet cloak,” a garment worn by kings, magistrates, or military officers. Mark’s and John’s accounts (19:2) say that it was a purple garment, but in ancient times, “purple” was used to describe any color that had a mixture of red and blue. Also, angle, light reflection, and background could have influenced the observer’s perception of the exact color. This variation in describing the color shows that the Gospel writers did not simply copy one another’s accounts.

crown: See study note on Mr 15:17.

clothed him with a purple robe: See study note on Mr 15:17.

Greetings: Or “Hail.” Lit., “Be rejoicing.” They hailed him as they would have hailed Caesar, evidently to ridicule the claim that he was a king.

Greetings: See study note on Mt 27:29.

Look! The man!: Though battered and wounded, Jesus displayed a quiet dignity and calm that even Pilate acknowledged; his words seemed to mingle respect with pity. The Vulgate rendering of Pilate’s words, ecce homo, has been the theme for many artists. Those who were familiar with the Hebrew Scriptures and who heard Pilate’s words may have called to mind the prophetic description of the Messiah found at Zec 6:12: “Here is [or, “Look!”] the man whose name is Sprout.”

We have a law: Seeing that their charges of political wrongdoing failed to produce results, the Jews exposed their real motive by bringing against Jesus the religious charge of blasphemy. This is the same accusation they used hours earlier at the Sanhedrin, but it is a new charge for Pilate to consider.

born again: Jesus reveals to Nicodemus that in order to see the Kingdom of God, a human has to be born a second time. Nicodemus’ response in verse 4 indicates that he understood Jesus’ words to mean experiencing a literal second birth as a human. Jesus, however, goes on to describe this second birth as being “born from . . . spirit.” (Joh 3:5) Those who were “to become God’s children” “were born, not from blood or from a fleshly will or from man’s will, but from God.” (Joh 1:12, 13) At 1Pe 1:3, 23, Peter uses a synonymous Biblical expression, saying that anointed Christians are given “a new birth.” Although most Bibles use the expression “born again,” a number of Bibles say “born from above,” which is also a possible rendering because the Greek word aʹno·then usually means “from above.” (Joh 3:31; 19:11; Jas 1:17; 3:15, 17) Both renderings harmonize with the idea that those who would enter the Kingdom would experience a new birth that is “from God” and thus from above. (1Jo 3:9) But considering Nicodemus’ response, in this context the Greek term has also been understood to mean “again; anew.”

from above: Or “from heaven.” The Greek word aʹno·then is rendered “from above” here and at Jas 1:17; 3:15, 17. The same term is used at Joh 3:3, 7, where it can be rendered both “again (anew)” and “from above.”​—See study note on Joh 3:3.

the man: Rather than Judas Iscariot or any specific individual, it seems likely that Jesus had in mind all those who shared in the sin of killing him. That included Judas, “the chief priests and the entire Sanhedrin,” and even “the crowds” that were persuaded to ask for the release of Barabbas.​—Mt 26:59-65; 27:1, 2, 20-22; Joh 18:30, 35.

Caesar: Or “the Emperor.” The Roman emperor during Jesus’ earthly ministry was Tiberius, but the term was not restricted to the ruling emperor. “Caesar” could refer to the Roman civil authority, or the State, and its duly appointed representatives, who are called “the superior authorities” by Paul, and “the king” and his “governors” by Peter.​—Ro 13:1-7; 1Pe 2:13-17; Tit 3:1; see Glossary.

friend of Caesar: This title of honor was often bestowed on provincial governors in the Roman Empire. In this context, the Jewish leaders apparently used it in a general way, implying that Pilate was laying himself open to the charge of condoning high treason. The Caesar of that time was Tiberius, an emperor with a reputation for executing any whom he considered disloyal​—even high-ranking officials. For example, Lucius Aelius Sejanus was the commander of the Praetorian Guard and was officially designated “a friend of Caesar.” He could be considered second in command after Tiberius. Pilate was a favored acquaintance of the highly influential Sejanus. As long as he was in power, Sejanus protected and supported Pilate. In 31 C.E., however, Tiberius turned against Sejanus, accusing him of sedition and ordering that he and many of his supporters be executed. This event occurred shortly before Jesus appeared in front of Pilate. Therefore, Pilate’s life could have been threatened if the Sadducees complained to the emperor, especially since their charge would be that Pilate was “not a friend of Caesar.” Pilate had already irritated the Jews, so he did not want to risk any further friction, much less an accusation of disloyalty. It seems, therefore, that Pilate allowed his fear of a jealous emperor to influence him when he pronounced the death sentence on Jesus, a man he knew to be innocent.

Caesar: See study note on Mt 22:17.

judgment seat: Usually a raised outdoor platform from which seated officials could address crowds and announce their judicial decisions.

Hebrew: In the Christian Greek Scriptures, inspired Bible writers used the term “Hebrew” in designating the language spoken by the Jews (Joh 19:13, 17, 20; Ac 21:40; 22:2; Re 9:11; 16:16), as well as the language in which the resurrected and glorified Jesus addressed Saul of Tarsus (Ac 26:14, 15). At Ac 6:1, “Hebrew-speaking Jews” are distinguished from “Greek-speaking Jews.” While some scholars hold that the term “Hebrew” in these references should instead be rendered “Aramaic,” there is good reason to believe that the term actually applies to the Hebrew language. When the physician Luke says that Paul spoke to the people of Jerusalem “in the Hebrew language,” Paul was addressing those whose life revolved around studying the Law of Moses in Hebrew. Also, of the great number of fragments and manuscripts comprising the Dead Sea Scrolls, the majority of Biblical and non-Biblical texts are written in Hebrew, showing that the language was in daily use. The smaller number of Aramaic fragments found shows that both languages were used. So it seems highly unlikely that when Bible writers used the word “Hebrew,” they actually meant the Aramaic or Syrian language. (Ac 21:40; 22:2; compare Ac 26:14.) The Hebrew Scriptures earlier distinguished between “Aramaic” and “the language of the Jews” (2Ki 18:26), and first-century Jewish historian Josephus, considering this passage of the Bible, speaks of “Aramaic” and “Hebrew” as distinct tongues. (Jewish Antiquities, X, 8 [i, 2]) It is true that there are some terms that are quite similar in both Aramaic and Hebrew and possibly other terms that were adopted into Hebrew from Aramaic. However, there seems to be no reason for the writers of the Christian Greek Scriptures to have said Hebrew if they meant Aramaic.

judgment seat: See study note on Mt 27:19.

the Stone Pavement: The site was called, in Hebrew, Gabbatha, a word of uncertain derivation and possibly meaning “hill,” “height,” or “open space.” The Greek name for it, Li·thoʹstro·ton (Stone Pavement), may indicate a plain stone pavement or a decorative one; some scholars feel that it may have been an ornamental mosaic work. The location of this site may have been an open area in front of the palace of Herod the Great, though some scholars favor other locations. The exact location of this pavement is uncertain.

Hebrew: See study note on Joh 5:2.

Preparation: As Mark evidently writes primarily with non-Jewish readers in mind, he clarifies that this expression refers to the day before the Sabbath, an explanation not found in the other Gospel accounts. (Mt 27:62; Lu 23:54; Joh 19:31) On this day, Jews got ready for the Sabbath by preparing extra meals and finishing any work that could not wait until after the Sabbath. In this case, the day of Preparation fell on Nisan 14.​—See Glossary.

that Sabbath day was a great one: Nisan 15, the day after Passover, was always a sabbath, regardless of the day of the week on which it fell. (Le 23:5-7) When this special Sabbath coincided with the regular Sabbath (the seventh day of the Jewish week, which runs from sunset Friday to sunset Saturday), it was “a great” Sabbath. Such a sabbath followed the day of Jesus’ death, which was on a Friday. From 31 to 33 C.E., the only year in which Nisan 14 fell on a Friday was the year 33 C.E. This fact leads to the conclusion that Jesus died on Nisan 14, 33 C.E.

the third hour: That is, about 9:00 a.m. Some point to a seeming discrepancy between this account and Joh 19:14-16, which says “it was about the sixth hour” when Pilate handed Jesus over to be executed. Although the Scriptures do not fully explain the difference, here are some factors to consider: The Gospel accounts generally harmonize with regard to the timing of events during Jesus’ last day on earth. All four accounts indicate that the priests and the elders met after dawn and then had Jesus taken to Roman Governor Pontius Pilate. (Mt 27:1, 2; Mr 15:1; Lu 22:66–23:1; Joh 18:28) Matthew, Mark, and Luke all report that when Jesus was already on the stake, darkness fell over the land from “the sixth hour . . . until the ninth hour.” (Mt 27:45, 46; Mr 15:33, 34; Lu 23:44) A factor that may have a bearing on the timing of Jesus’ execution is this: Scourging, or whipping, was considered by some to be a part of the execution process. Sometimes the scourging was so terrible that the victim died. In Jesus’ case, it was sufficiently severe to make it necessary for another man to carry the torture stake after Jesus started out carrying it alone. (Lu 23:26; Joh 19:17) If the scourging was viewed as the start of the execution procedure, some time would have elapsed before Jesus was actually nailed to the torture stake. Supporting this, Mt 27:26 and Mr 15:15 mention the scourging (whipping) and execution on the stake together. Therefore, different individuals might give different times for the execution, depending on their perspective regarding the time when the process began. This may explain why Pilate was astonished to learn that Jesus died so soon after he was nailed to the stake. (Mr 15:44) Additionally, Bible writers frequently reflect the practice of dividing the day into four segments of three hours each, as was done with the night. Dividing the day in that way explains why there often are references to the third, sixth, and ninth hours, counting from sunrise at about 6:00 a.m. (Mt 20:1-5; Joh 4:6; Ac 2:15; 3:1; 10:3, 9, 30) Also, people in general did not have precise timepieces, so the time of day was frequently qualified with the term “about,” as we find at Joh 19:14. (Mt 27:46; Lu 23:44; Joh 4:6; Ac 10:3, 9) In summary: Mark may have included both the scourging and the nailing to the stake, while John referred only to the nailing to the stake. Both writers may have rounded off the time of day to the nearest three-hour period, and John used “about” when referring to his stated time. These factors may account for the difference in times mentioned in the accounts. Finally, the fact that John, writing decades later, included a time that appears to vary from that given by Mark shows that John did not simply copy Mark’s account.

the day of Preparation: A name applied to the day preceding the weekly Sabbath, during which the Jews prepared for the Sabbath. (See study note on Mr 15:42.) John’s Gospel includes the words of the Passover. The time period referred to in this context is the morning of Nisan 14, the day of Jesus’ trial and death. The Passover day had begun the evening before, and as shown in the other Gospel accounts, Jesus and the apostles had eaten the Passover meal that night. (Mt 26:18-20; Mr 14:14-17; Lu 22:15) Christ perfectly carried out the regulations of the Law, including the requirement to celebrate the Passover on Nisan 14. (Ex 12:6; Le 23:5) This day in the year 33 C.E. could be viewed as the Preparation of the Passover in the sense that it was the preparation for the seven-day Festival of Unleavened Bread that was to begin the next day. Because these days were close in the calendar, the entire festival was sometimes referred to by the term “Passover.” (Lu 22:1) The day after Nisan 14 was always a sabbath, regardless of the day of the week on which it fell. (Le 23:5-7) In 33 C.E., Nisan 15 fell on the regular Sabbath, making the day “a great,” or double, Sabbath.​—See study note on Joh 19:31.

about the sixth hour: That is, about 12:00 noon.​—For an explanation of a seeming discrepancy between this account and the one recorded by Mark, who said that Jesus was nailed to the stake at “the third hour,” see study note on Mr 15:25.

torture stake: Or “execution stake.”​—See Glossary, “Stake”; “Torture stake”; see also study notes on Mt 10:38 and 16:24, where the term is used in a figurative sense.

Hebrew: In the Christian Greek Scriptures, inspired Bible writers used the term “Hebrew” in designating the language spoken by the Jews (Joh 19:13, 17, 20; Ac 21:40; 22:2; Re 9:11; 16:16), as well as the language in which the resurrected and glorified Jesus addressed Saul of Tarsus (Ac 26:14, 15). At Ac 6:1, “Hebrew-speaking Jews” are distinguished from “Greek-speaking Jews.” While some scholars hold that the term “Hebrew” in these references should instead be rendered “Aramaic,” there is good reason to believe that the term actually applies to the Hebrew language. When the physician Luke says that Paul spoke to the people of Jerusalem “in the Hebrew language,” Paul was addressing those whose life revolved around studying the Law of Moses in Hebrew. Also, of the great number of fragments and manuscripts comprising the Dead Sea Scrolls, the majority of Biblical and non-Biblical texts are written in Hebrew, showing that the language was in daily use. The smaller number of Aramaic fragments found shows that both languages were used. So it seems highly unlikely that when Bible writers used the word “Hebrew,” they actually meant the Aramaic or Syrian language. (Ac 21:40; 22:2; compare Ac 26:14.) The Hebrew Scriptures earlier distinguished between “Aramaic” and “the language of the Jews” (2Ki 18:26), and first-century Jewish historian Josephus, considering this passage of the Bible, speaks of “Aramaic” and “Hebrew” as distinct tongues. (Jewish Antiquities, X, 8 [i, 2]) It is true that there are some terms that are quite similar in both Aramaic and Hebrew and possibly other terms that were adopted into Hebrew from Aramaic. However, there seems to be no reason for the writers of the Christian Greek Scriptures to have said Hebrew if they meant Aramaic.

Bearing the torture stake for himself: According to John’s account, Jesus carried his own torture stake. However, the other Gospel accounts (Mt 27:32; Mr 15:21; Lu 23:26) say that Simon of Cyrene was compelled into service to carry the stake to the place of execution. John’s account is sometimes condensed, and often he does not repeat what was mentioned in the other Gospels. So John did not add the detail that Simon was compelled to carry the stake.

torture stake: See study note on Mt 27:32.

Skull Place: The Greek expression Kra·niʹou Toʹpon renders the Hebrew name Golgotha. (See study note on Golgotha in this verse. For a discussion of the term Hebrew, as used in the Christian Greek Scriptures, see study note on Joh 5:2.) The term “Calvary” is used at Lu 23:33 in some English Bible translations. It comes from the Latin word calvaria (skull) used in the Vulgate.

Golgotha: From a Hebrew word meaning “skull.” (Compare Jg 9:53; 2Ki 9:35; 1Ch 10:10, where the Hebrew word gul·goʹleth is rendered “skull.”) In Jesus’ day, the site was outside the city walls of Jerusalem. Although the exact location is uncertain, the vicinity of the traditional site where the Church of the Holy Sepulchre now stands is thought by some to be a reasonable possibility. (See App. B12.) The Bible record does not state that Golgotha was on a hill, though it does mention that some observed the execution from a distance.​—Mr 15:40; Lu 23:49.

torture stake: Or “execution stake.”​—See Glossary, “Stake”; “Torture stake.”

Hebrew: In the Christian Greek Scriptures, inspired Bible writers used the term “Hebrew” in designating the language spoken by the Jews (Joh 19:13, 17, 20; Ac 21:40; 22:2; Re 9:11; 16:16), as well as the language in which the resurrected and glorified Jesus addressed Saul of Tarsus (Ac 26:14, 15). At Ac 6:1, “Hebrew-speaking Jews” are distinguished from “Greek-speaking Jews.” While some scholars hold that the term “Hebrew” in these references should instead be rendered “Aramaic,” there is good reason to believe that the term actually applies to the Hebrew language. When the physician Luke says that Paul spoke to the people of Jerusalem “in the Hebrew language,” Paul was addressing those whose life revolved around studying the Law of Moses in Hebrew. Also, of the great number of fragments and manuscripts comprising the Dead Sea Scrolls, the majority of Biblical and non-Biblical texts are written in Hebrew, showing that the language was in daily use. The smaller number of Aramaic fragments found shows that both languages were used. So it seems highly unlikely that when Bible writers used the word “Hebrew,” they actually meant the Aramaic or Syrian language. (Ac 21:40; 22:2; compare Ac 26:14.) The Hebrew Scriptures earlier distinguished between “Aramaic” and “the language of the Jews” (2Ki 18:26), and first-century Jewish historian Josephus, considering this passage of the Bible, speaks of “Aramaic” and “Hebrew” as distinct tongues. (Jewish Antiquities, X, 8 [i, 2]) It is true that there are some terms that are quite similar in both Aramaic and Hebrew and possibly other terms that were adopted into Hebrew from Aramaic. However, there seems to be no reason for the writers of the Christian Greek Scriptures to have said Hebrew if they meant Aramaic.

Hebrew: See study note on Joh 5:2.

Latin: This is the only specific mention of the Latin language in the inspired text of the Bible. Latin was the language of the Roman authorities of Israel in Jesus’ day. It appeared on official inscriptions, but it was not the common language of the people. The multilingual environment apparently explains why the charge that Pilate posted above Jesus Christ’s head at his execution, as mentioned at Joh 19:19, was written in official Latin, as well as in Hebrew and Greek (Koine). There are several words and expressions in the Christian Greek Scriptures that are derived from Latin.​—See Glossary, “Latin”; “Introduction to Mark.”

they distributed his outer garments: The account at Joh 19:23, 24 adds complementary details not mentioned by Matthew, Mark, and Luke. Combining the four Gospel accounts would give the following picture: Roman soldiers apparently cast lots over both the outer garment and the inner one; the soldiers divided the outer garments “into four parts, one for each soldier”; they did not want to divide the inner garment, so they cast lots over it; and the casting of lots for the Messiah’s apparel fulfilled Ps 22:18. It was evidently customary for the executioners to keep their victims’ clothes, so criminals were stripped of their clothing and possessions before being executed, making the ordeal all the more humiliating.

took his outer garments and divided them: See study note on Mt 27:35.

Salome: Probably from a Hebrew word meaning “peace.” Salome was a disciple of Jesus. A comparison of Mt 27:56 with Mr 3:17 and 15:40 may indicate that Salome was the mother of the apostles James and John; Matthew mentions “the mother of the sons of Zebedee,” and Mark calls her “Salome.” Further, a comparison with Joh 19:25 points to Salome as possibly being the fleshly sister of Mary, Jesus’ mother. If so, then James and John were first cousins of Jesus. In addition, as Mt 27:55, 56, Mr 15:41, and Lu 8:3 imply, Salome was among the women who accompanied Jesus and ministered to him from their belongings.

his mother’s sister: See study note on Mr 15:40.

Clopas: In the Bible, this name is mentioned only here. It is understood by many scholars that Clopas was the same person as Alphaeus mentioned at Mt 10:3; Mr 3:18; Lu 6:15; and Ac 1:13. As other examples in the Bible show, it was not uncommon for an individual to have two names that were used interchangeably.​—Compare Mt 9:9; 10:2, 3; Mr 2:14.

the one whom Jesus loved: That is, the one whom Jesus especially loved. This is the first of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 19:26; 20:2; 21:7, 20) It is generally believed that this disciple is the apostle John, the son of Zebedee and the brother of James. (Mt 4:21; Mr 1:19; Lu 5:10) One reason for this identification is that the apostle John is not referred to by name in this Gospel, except for the mention of “the sons of Zebedee” at Joh 21:2. Another indication is found at Joh 21:20-24, where the expression “the disciple whom Jesus loved” is used with reference to the writer of this Gospel. Also, Jesus said of that apostle: “If it is my will for him to remain until I come, of what concern is that to you?” This suggests that the one referred to would long survive Peter and the other apostles, a description that fits the apostle John.​—See study notes on Joh Title and Joh 1:6; 21:20.

the disciple whom he loved: That is, the one whom Jesus especially loved. This is the second of five occurrences mentioning a certain disciple “whom he [or, “Jesus”] loved” or “for whom Jesus had affection.” (Joh 13:23; 20:2; 21:7, 20) It is generally believed that the disciple referred to is the apostle John.​—See study note on Joh 13:23.

the one whom Jesus loved: That is, the one whom Jesus especially loved. This is the first of five occurrences mentioning a certain disciple “whom Jesus [or “he”] loved” or “for whom Jesus had affection.” (Joh 19:26; 20:2; 21:7, 20) It is generally believed that this disciple is the apostle John, the son of Zebedee and the brother of James. (Mt 4:21; Mr 1:19; Lu 5:10) One reason for this identification is that the apostle John is not referred to by name in this Gospel, except for the mention of “the sons of Zebedee” at Joh 21:2. Another indication is found at Joh 21:20-24, where the expression “the disciple whom Jesus loved” is used with reference to the writer of this Gospel. Also, Jesus said of that apostle: “If it is my will for him to remain until I come, of what concern is that to you?” This suggests that the one referred to would long survive Peter and the other apostles, a description that fits the apostle John.​—See study notes on Joh Title and Joh 1:6; 21:20.

he said to the disciple: “See! Your mother!”: Jesus’ love and concern moved him to entrust the care of his mother, Mary, (apparently a widow by now) to the beloved apostle John. (See study note on Joh 13:23.) No doubt, Jesus was concerned not just with Mary’s physical and material needs but especially with her spiritual welfare. The apostle John had proved his faith, whereas it is unclear whether Jesus’ fleshly brothers were as yet believers.​—Mt 12:46-50; Joh 7:5.

sour wine: Or “wine vinegar.” Likely referring to a thin, tart, or sour wine known in Latin as acetum (vinegar) or as posca when diluted with water. This was a cheap drink that poor people, including Roman soldiers, commonly drank to quench their thirst. The Greek word oʹxos is also used at Ps 69:21 in the Septuagint, where it was prophesied that Messiah would be given “vinegar” to drink.

sour wine: See study note on Mt 27:48.

a hyssop stalk: In the Christian Greek Scriptures, the Greek word hysʹso·pos, traditionally rendered “hyssop,” appears only twice, here and at Heb 9:19. Scholars have different opinions about what plant is meant at Joh 19:29. Some think that this refers to the same plant commonly referred to as “hyssop” in the Hebrew Scriptures, which many identify with marjoram, or Origanum maru; Origanum syriacum. (Le 14:2-7; Nu 19:6, 18; Ps 51:7) This hyssop was used by the Israelites in Egypt to splash the blood of the Passover victim on the two doorposts and the upper part of the doorway of their houses. (Ex 12:21, 22) Therefore, some have suggested that this plant might have been available when Jesus was executed, since it would have been used in the Passover celebration. Others think that a marjoram stalk is not stiff enough to have supported a wine-soaked sponge or long enough to carry the sponge to Jesus’ mouth. Another view is that the hyssop referred to here may have been a bunch of marjoram attached to a reed and held to Jesus’ mouth. This would agree with the parallel accounts at Mt 27:48 and Mr 15:36, where it says that the sponge soaked with sour wine was put on “a reed.”

he gave up his spirit: Or “he expired; he stopped breathing.” The term “spirit” (Greek, pneuʹma) may here be understood to refer to “breath” or “life force.” This is supported by the use of the Greek verb ek·pneʹo (lit., “to breathe out”) in the parallel accounts at Mr 15:37 and Lu 23:46 (where it is rendered “expired” or, as in the alternative rendering mentioned in the study notes on these verses, “breathed his last”). Some suggest that the use of the Greek term rendered “gave up” means that Jesus voluntarily stopped struggling to stay alive, since all things had been accomplished. He willingly “poured out his life even to death.”​—Isa 53:12; Joh 10:11.

the day of Preparation: The day preceding the weekly Sabbath. During this day, the Jews got ready for the Sabbath by preparing extra meals and by finishing any work that could not wait until after the Sabbath. In the case mentioned here, the day of Preparation fell on Nisan 14. (Mr 15:42; see Glossary, “Preparation.”) According to the Mosaic Law, dead bodies “should not remain all night on the stake” but, rather, should be buried “on that day.”​—De 21:22, 23; compare Jos 8:29; 10:26, 27.

that Sabbath day was a great one: Nisan 15, the day after Passover, was always a sabbath, regardless of the day of the week on which it fell. (Le 23:5-7) When this special Sabbath coincided with the regular Sabbath (the seventh day of the Jewish week, which runs from sunset Friday to sunset Saturday), it was “a great” Sabbath. Such a sabbath followed the day of Jesus’ death, which was on a Friday. From 31 to 33 C.E., the only year in which Nisan 14 fell on a Friday was the year 33 C.E. This fact leads to the conclusion that Jesus died on Nisan 14, 33 C.E.

to have the legs broken: In Latin, this practice was called crurifragium. A brutal form of punishment, it was likely done in this case to hasten the death of those executed on stakes. A person hanging on a stake had difficulty breathing. With his legs broken, he would not be able to raise his body and relieve the pressure on his lungs, so he would suffocate.

the Lamb of God: After Jesus got baptized and returned from being tempted by the Devil, John the Baptist introduced him as “the Lamb of God.” This expression occurs only here and at Joh 1:36. (See App. A7.) Comparing Jesus to a lamb is fitting. Throughout the Bible, sheep were offered in recognition of sin and to gain approach to God. This foreshadowed the sacrifice that Jesus would make when he surrendered his perfect human life in behalf of mankind. The expression “the Lamb of God” could reflect a number of passages in the inspired Scriptures. In view of John the Baptist’s familiarity with the Hebrew Scriptures, his words may have alluded to one or more of the following: the male sheep that Abraham offered up instead of his own son Isaac (Ge 22:13), the Passover lamb that was slaughtered in Egypt for the deliverance of the enslaved Israelites (Ex 12:1-13), or the male lamb that was offered up on God’s altar in Jerusalem each morning and evening (Ex 29:38-42). John may also have had in mind Isaiah’s prophecy, where the one whom Jehovah calls “my servant” is said to be “brought like a sheep to the slaughter.” (Isa 52:13; 53:5, 7, 11) When the apostle Paul wrote his first letter to the Corinthians, he referred to Jesus as “our Passover lamb.” (1Co 5:7) The apostle Peter spoke of Christ’s “precious blood, like that of an unblemished and spotless lamb.” (1Pe 1:19) And more than 25 times in the book of Revelation, the glorified Jesus is spoken of figuratively as “the Lamb.”​—Some examples are: Re 5:8; 6:1; 7:9; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7; 21:9; 22:1.

to have the legs broken: In Latin, this practice was called crurifragium. A brutal form of punishment, it was likely done in this case to hasten the death of those executed on stakes. A person hanging on a stake had difficulty breathing. With his legs broken, he would not be able to raise his body and relieve the pressure on his lungs, so he would suffocate.

Not a bone of his will be broken: This is a quotation from Ps 34:20. At the institution of the Passover, Jehovah commanded regarding the lamb (or goat) slaughtered on that night: “You must not break any of its bones.” (Ex 12:46; Nu 9:12) Paul called Jesus “our Passover lamb,” and true to the pattern as well as the prophecy at Ps 34:20, none of Jesus’ bones were broken. (1Co 5:7; see study note on Joh 1:29.) This took place as foretold, even though it was apparently customary for Roman soldiers to break the legs of those who were executed on the stake, likely to hasten death. (See study note on Joh 19:31.) The soldiers did break the legs of the two criminals alongside Jesus, but when they found that Jesus had already died, they did not break his legs. Instead, one of them “jabbed his side with a spear.”​—Joh 19:33, 34.

Joseph: The individuality of the Gospel writers is evident in the varying details they provide about Joseph. Tax collector Matthew notes that he was “a rich man”; Mark, writing primarily for the Romans, says that he was “a reputable member of the Council” who was waiting for God’s Kingdom; Luke, the sympathetic physician, says that he “was a good and righteous man” who did not vote in support of the Council’s action against Jesus; John alone reports that he was “a secret [disciple] because of his fear of the Jews.”​—Mt 27:57-60; Mr 15:43-46; Lu 23:50-53; Joh 19:38-42.

Arimathea: The name of this city comes from a Hebrew word meaning “height.” At Lu 23:51, it is called “a city of the Judeans.”​—See App. B10.

the Jews: As used in the Gospel of John, this term conveys different meanings, depending on the context. In addition to referring to Jewish or Judean people in general or to those living in or near Jerusalem, the term may also refer more specifically to Jews who zealously adhered to human traditions connected with the Mosaic Law, which were often contrary to the spirit of that Law. (Mt 15:3-6) Foremost among these “Jews” were the Jewish authorities or religious leaders who were hostile to Jesus. In this passage and in some of the other occurrences of this term in John chapter 7, the context indicates that the Jewish authorities or religious leaders are referred to.​—Joh 7:13, 15, 35a.​—See Glossary, “Jew.”

Joseph: See study note on Mr 15:43.

Arimathea: See study note on Mt 27:57.

the Jews: Apparently referring to the Jewish authorities or religious leaders.​—See study note on Joh 7:1.

Nicodemus: A Pharisee and a ruler of the Jews, that is, a member of the Sanhedrin. (See Glossary, “Sanhedrin.”) The name Nicodemus, which means “Conqueror of the People,” was well-known among the Greeks and had been adopted by some Jews. Nicodemus is mentioned only in John’s Gospel (Joh 3:4, 9; 7:50; 19:39), and Jesus calls him “a teacher of Israel” at Joh 3:10.​—See study note on Joh 19:39.

Nicodemus: Only John mentions that Nicodemus joined Joseph of Arimathea in preparing Jesus’ body for burial.​—See study note on Joh 3:1.

a mixture: Some manuscripts read “a roll,” but the main text reading has strong support in early authoritative manuscripts.

myrrh: See Glossary.

aloes: A name applied to a type of tree containing a fragrant, or aromatic, substance used as a perfume in the Biblical period. (Ps 45:8; Pr 7:17; Ca 4:14) The aloes brought by Nicodemus were likely the same as the aloeswood product that was referred to in the Hebrew Scriptures. In connection with preparing a dead body for burial, aloes were used in the form of a powder together with the myrrh, possibly to overpower the smell of decay. Most commentators consider the aloe tree of the Bible to be the Aquilaria agallocha, sometimes called the eaglewood tree and now found principally in India and neighboring regions. The tree may reach a height of 30 m (c. 100 ft). The inner core of the trunk and the branches is impregnated with resin and a fragrant oil, from which comes the highly prized perfume. Apparently attaining its most aromatic state when in decay, the wood is sometimes buried in the ground to hasten the decaying process. It was ground into a fine powder and then sold as “aloes.” Some scholars feel that the term “aloes” in this text refers to the plant of the lily family that now bears the botanical name Aloe vera, which is used, not for its aroma, but for health-related purposes.

pounds: The Greek term liʹtra (singular) is usually equated with the Roman pound (Latin, libra) that weighed 327 g (11.5 oz). Thus the mixture mentioned here weighed about 33 kg (72 lb).​—See App. B14.

tomb: Or “memorial tomb.” A vault, or chamber, cut into the soft limestone rock, rather than a natural cave. Such tombs often contained benchlike shelves or niches where bodies could be laid.​—See Glossary, “Memorial tomb.”

tomb: See study note on Mt 27:60.