Jesus Scourged, Mocked, and Sentenced to Crucifixion
John 19:1-16
John.19.1 - Details
Translation
Original Text
Morphology
- Τοτε: ADV
- ουν: CONJ
- ελαβεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- και: CONJ
- εμαστιγωσεν: VERB,aor,act,ind,3,sg
Parallels
- Matthew 27:26 (verbal): Synoptic parallel: Matthew explicitly records that Pilate had Jesus scourged before handing him over to be crucified (matches John’s statement that Pilate took Jesus and flogged him).
- Mark 15:15 (verbal): Synoptic parallel: Mark likewise reports that Pilate, to placate the crowd, had Jesus flogged and then delivered him to be crucified—verbal and narrative correspondence with John 19:1.
- Luke 23:16 (structural): Parallel in trial narrative: Pilate says he will chastise (punish) Jesus and then release him—this statement provides the structural background for Pilate’s willingness to order a beating/scourging as recorded in John.
- Isaiah 53:5 (allusion): Prophetic allusion: The Suffering Servant text ('by his wounds/stripes we are healed') is often read as anticipating Jesus’ scourging and is invoked thematically in NT interpretations of his passion.
- 1 Peter 2:24 (thematic): Thematic/theological parallel: Peter links Christ’s bearing of sins and suffering ('by his wounds you have been healed') to Jesus’ physical suffering—an interpretive echo of the meaning of his scourging.
Alternative generated candidates
- Then Pilate took Jesus and flogged him.
- Then Pilate took Jesus and flogged him.
John.19.2 - Details
Translation
Original Text
Morphology
- και: CONJ
- οι: ART,nom,pl,m
- στρατιωται: NOUN,nom,pl,m
- πλεξαντες: VERB,aor,act,ptc,nom,pl,m
- στεφανον: NOUN,acc,sg,m
- εξ: PREP
- ακανθων: NOUN,gen,pl,f
- επεθηκαν: VERB,aor,act,ind,3,pl
- αυτου: PRON,gen,sg,m
- τη: ART,dat,sg,f
- κεφαλη: NOUN,acc,sg,f
- και: CONJ
- ιματιον: NOUN,dat,sg,n
- πορφυρουν: ADJ,acc,sg,n
- περιεβαλον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 27:29 (verbal): Matthew likewise reports soldiers placing a crown of thorns on Jesus' head and putting a scarlet robe on him to mock his claim to kingship (close verbal and thematic parallel).
- Mark 15:17-20 (verbal): Mark describes the same actions — weaving a crown of thorns, placing a purple robe on him, and mocking — closely paralleling John's description of the soldiers' treatment.
- John 19:5 (structural): Immediate Johannine parallel: Pilate presents Jesus to the crowd after the soldiers have dressed him in the purple robe and crown of thorns (same scene within John's narrative).
- Psalm 22:18 (allusion): The psalmic imagery of enemies casting lots for garments and the theme of derisive treatment of the righteous sufferer is an Old Testament backdrop to the soldiers' mockery and the robe/crown motif in the Passion accounts.
Alternative generated candidates
- And the soldiers braided a crown of thorns and set it on his head, and they put a purple robe on him.
- And the soldiers plaited a crown of thorns and put it on his head, and clothed him with a purple robe.
John.19.3 - Details
Translation
Original Text
Morphology
- και: CONJ
- ηρχοντο: VERB,impf,mid,ind,3,pl
- προς: PREP
- αυτον: PRON,acc,sg,m
- και: CONJ
- ελεγον·Χαιρε: VERB,impf,act,ind,3,pl
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων·και: NOUN,gen,pl,m
- εδιδοσαν: VERB,impf,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- ραπισματα: NOUN,acc,pl,n
Parallels
- Matthew 27:29-30 (verbal): The soldiers mock Jesus with 'Hail, King of the Jews!', place a crown of thorns, spit on him and strike him—closely parallels John’s report of salutation and blows.
- Mark 15:17-19 (verbal): Mark records the same mock salutation ('Hail, King of the Jews!'), spitting and striking of Jesus by the soldiers, matching John’s depiction of the abuse.
- Luke 23:36-37 (thematic): Luke describes the Roman soldiers mocking Jesus (offering sour wine, taunting him), thematically paralleling John’s account of ridicule and physical abuse.
- Psalm 22:7-8 (22:8-9 in some numberings) (allusion): The psalm depicts onlookers mocking the sufferer ('He trusts in the LORD; let the LORD deliver him'), a prophetic background for New Testament reports of Jesus’ mockery.
- Isaiah 50:6 (allusion): Isaiah speaks of receiving blows and spitting ('I gave my back to those who strike me, and my cheeks to those who pull out the beard'), echoing the humiliation and physical abuse Jesus endures.
Alternative generated candidates
- They came to him again and again, saying, "Hail, King of the Jews!" and they struck him with their hands.
- They came up to him and said, 'Hail, King of the Jews!' and they struck him with their hands.
John.19.4 - Details
Translation
Original Text
Morphology
- και: CONJ
- εξηλθεν: VERB,aor,act,ind,3,sg
- παλιν: ADV
- εξω: ADV
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Ιδε: PRON,dat,pl,3
- αγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- αυτον: PRON,acc,sg,m
- εξω: ADV
- ινα: CONJ
- γνωτε: VERB,aor,act,imp,2,pl
- οτι: CONJ
- ουδεμιαν: ADJ,f,acc,sg
- αιτιαν: NOUN,acc,sg,f
- ευρισκω: VERB,pres,act,ind,1,sg
- εν: PREP
- αυτω: PRON,dat,sg,m
Parallels
- Luke 23:4 (verbal): Pilate tells the chief priests and the crowd that he finds no basis for a charge against this man—closely parallels John's report that Pilate found no guilt in Jesus.
- Matthew 27:24 (thematic): Pilate publicly washes his hands and declares himself innocent of Jesus' blood, thematically echoing Pilate's attempt to disavow guilt and to show Jesus' innocence.
- 1 Peter 2:22 (verbal): The apostolic confession that 'He committed no sin, nor was deceit found in his mouth' echoes the New Testament testimony to Jesus' innocence asserted by Pilate.
- Isaiah 53:9 (allusion): The Suffering Servant is described as having done no violence and no deceit—prophetic background for claims that Jesus was without guilt despite suffering and condemnation.
Alternative generated candidates
- Pilate went out again and said to them, "Behold, I bring him out to you so that you may know that I find no guilt in him."
- So Pilate went out again and said to them, 'Behold, I bring him out to you so that you may know that I find no guilt in him.'
John.19.5 - Details
Translation
Original Text
Morphology
- εξηλθεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- εξω: ADV
- φορων: PART,pres,act,nom,sg,m
- τον: ART,acc,sg,m
- ακανθινον: ADJ,acc,sg,m
- στεφανον: NOUN,acc,sg,m
- και: CONJ
- το: ART,acc,sg,n
- πορφυρουν: ADJ,acc,sg,n
- ιματιον: NOUN,dat,sg,n
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Ιδου: PRON,dat,pl,m
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
Parallels
- Matthew 27:27-31 (verbal): Parallel narrative: soldiers mock Jesus by dressing him in a scarlet/purple robe and placing a crown of thorns on his head, echoing John’s depiction of the crown and robe.
- Mark 15:16-20 (verbal): Direct Synoptic parallel: Mark records the same mocking by the soldiers, including the thorn crown and purple cloak, closely matching John’s imagery.
- Luke 23:11 (thematic): Thematic parallel: Herod and his soldiers mock Jesus and dress him in fine clothing before sending him back to Pilate—another instance of humiliation and parody of kingship.
- Isaiah 53:2-3 (allusion): Suffering‑servant background: the prophetic portrayal of one despised, marred, and rejected undergirds New Testament depictions of Jesus’ humiliation, resonant with the crown and robe scene.
- Psalm 22:7-8 (thematic): Mockery motif: the psalm’s depiction of onlookers mocking the sufferer ('Let him deliver him...') parallels the crowd and soldiers derision present in John’s scene.
Alternative generated candidates
- So Jesus came out wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!"
- Jesus then came out wearing the crown of thorns and the purple robe. Pilate said to them, 'Behold the man!'
John.19.6 - Details
Translation
Original Text
Morphology
- οτε: CONJ
- ουν: CONJ
- ειδον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- υπηρεται: NOUN,nom,pl,m
- εκραυγασαν: VERB,aor,act,ind,3,pl
- λεγοντες·Σταυρωσον: PTC,pres,act,nom,pl,m
- σταυρωσον: VERB,aor,act,imp,2,sg
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Πιλατος·Λαβετε: PROPN,nom,sg,m + VERB,aor,act,imp,2,pl
- αυτον: PRON,acc,sg,m
- υμεις: PRON,nom,pl,2
- και: CONJ
- σταυρωσατε: VERB,aor,act,imp,2,pl
- εγω: PRON,nom,sg,1
- γαρ: PART
- ουχ: PART,neg
- ευρισκω: VERB,pres,act,ind,1,sg
- εν: PREP
- αυτω: PRON,dat,sg,m
- αιτιαν: NOUN,acc,sg,f
Parallels
- Matthew 27:22-24 (thematic): The crowd demands Jesus' crucifixion ('Let him be crucified'), and Pilate questions their charge and shows reluctance—parallel to John 19:6 where the chief priests and servants cry 'Crucify him' and Pilate declares he finds no fault.
- Mark 15:11-15 (thematic): The chief priests stir up the crowd to demand crucifixion, and Pilate ultimately yields and delivers Jesus to be crucified—closely matching the crowd cry and Pilate's response in John 19:6.
- Luke 23:21-24 (verbal): The crowd loudly insists on crucifying Jesus, and despite Pilate's earlier statement that he finds no guilt in him (cf. Luke 23:4), Pilate hands him over to be crucified—verbal and narrative parallel to John 19:6.
- John 18:31 (structural): The Jewish leaders earlier assert they lack authority to put anyone to death, pressing Pilate to act; this provides the immediate context for the crowd's demand and Pilate's protest in John 19:6.
Alternative generated candidates
- When the chief priests and officers saw him, they cried, "Crucify, crucify!" Pilate said to them, "Take him yourselves and crucify him, for I find no guilt in him."
- When the chief priests and the officers saw him, they cried out, 'Crucify him! Crucify him!' Pilate said to them, 'Take him yourselves and crucify him; I find no guilt in him.'
John.19.7 - Details
Translation
Original Text
Morphology
- απεκριθησαν: VERB,aor,mid,ind,3,pl
- αυτω: PRON,dat,sg,m
- οι: ART,nom,pl,m
- Ιουδαιοι·Ημεις: NOUN,nom,pl,m
- νομον: NOUN,acc,sg,m
- εχομεν: VERB,pres,act,ind,1,pl
- και: CONJ
- κατα: PREP
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- οφειλει: VERB,pres,act,ind,3,sg
- αποθανειν: VERB,aor,act,inf
- οτι: CONJ
- υιον: NOUN,acc,sg,m
- θεου: NOUN,gen,sg,m
- εαυτον: PRON,acc,sg,masc,reflex
- εποιησεν: VERB,aor,act,ind,3,sg
Parallels
- Leviticus 24:16 (thematic): Prescribes death for blasphemy—provides the Jewish legal precedent underlying the charge that one who makes himself 'Son of God' deserves death.
- Mark 14:61-64 (structural): Parallel Sanhedrin trial: Jesus is asked if he is the Christ/Son of God; the council interprets his affirmation as a blasphemous claim warranting death.
- John 10:33 (verbal): Earlier Johannine scene where Jews accuse Jesus, 'You, a man, make yourself God'—same verbal charge about claiming divine sonship.
- Psalm 82:6 (allusion): Ancient text cited in John 10 to discuss the meaning of 'son of God' and divine status; provides theological backdrop for disputes over Jesus' claim to sonship.
Alternative generated candidates
- The Jews answered him, "We have a law, and according to that law he ought to die because he made himself the Son of God."
- The Jews answered him, 'We have a law, and according to that law he ought to die, because he made himself the Son of God.'
John.19.8 - Details
Translation
Original Text
Morphology
- Οτε: CONJ
- ουν: CONJ
- ηκουσεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- τουτον: PRON,acc,sg,m
- τον: ART,acc,sg,m
- λογον: NOUN,acc,sg,m
- μαλλον: ADV
- εφοβηθη: VERB,aor,pass,ind,3,sg
Parallels
- John 18:33-38 (structural): Same Pilate–Jesus interrogation: Jesus’ claim to kingship and Pilate’s probing questions set the immediate context for Pilate’s fear in 19:8.
- John 18:6 (verbal): When Jesus replies 'I am' earlier in the narrative the arresting party draw back and fall—parallel motif of Jesus’ words producing fear or awe.
- John 19:12 (thematic): Immediate narrative consequence: Pilate’s fear (19:8) leads into his concern about being reported to Caesar and his subsequent attempts to release Jesus, showing fear’s effect on his decisions.
- Matthew 27:19 (thematic): Pilate’s wife warns him (after a troubling dream) to have nothing to do with Jesus—another Gospel indication of fear/unease surrounding Pilate’s handling of Jesus.
Alternative generated candidates
- When Pilate heard this word, he was the more afraid,
- When Pilate heard this saying he was the more afraid,
John.19.9 - Details
Translation
Original Text
Morphology
- και: CONJ
- εισηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- το: ART,acc,sg,n
- πραιτωριον: NOUN,nom,sg,n
- παλιν: ADV
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- τω: ART,dat,sg,m
- Ιησου·Ποθεν: NOUN,dat,sg,m+ADV
- ει: VERB,pres,act,ind,2,sg
- συ: PRON,nom,sg,2
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- αποκρισιν: NOUN,acc,sg,f
- ουκ: PART,neg
- εδωκεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
Parallels
- Matthew 27:12-14 (verbal): When accused before Pilate Jesus 'gave no answer' (Matt 27:12-14); the trial scene likewise highlights Jesus' silence in the face of charges.
- Mark 15:3-5 (verbal): Pilate asks Jesus if he will answer and is struck that Jesus remains silent (Mark 15:3-5), a close verbal and narrative parallel to John 19:9.
- Luke 23:9 (thematic): When Herod questions Jesus 'he answered him nothing' (Luke 23:9), another occurrence of the motif of Jesus' silence before hostile authorities.
- Isaiah 53:7 (allusion): The suffering servant 'opened not his mouth'—a prophetic motif frequently linked to Jesus' silence during his trials (Isa 53:7).
- Mark 14:61-62 (thematic): At the high priest's interrogation Jesus largely remains silent (Mark 14:61), reinforcing the recurrent theme of silence under judicial questioning.
Alternative generated candidates
- and he entered the praetorium again and asked Jesus, "Where are you from?" But Jesus gave him no answer.
- and he entered the governor's headquarters again and said to Jesus, 'Where are you from?' But Jesus gave him no answer.
John.19.10 - Details
Translation
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- ουν: CONJ
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- Πιλατος·Εμοι: NOUN,nom,sg,m+PRON,dat,sg,1
- ου: PART,neg
- λαλεις: VERB,pres,act,ind,2,sg
- ουκ: PART,neg
- οιδας: VERB,perf,act,ind,2,sg
- οτι: CONJ
- εξουσιαν: NOUN,acc,sg,f
- εχω: VERB,pres,act,ind,1,sg
- απολυσαι: VERB,aor,act,inf
- σε: PRON,acc,sg,2
- και: CONJ
- εξουσιαν: NOUN,acc,sg,f
- εχω: VERB,pres,act,ind,1,sg
- σταυρωσαι: VERB,aor,act,inf
- σε: PRON,acc,sg,2
Parallels
- John 19:11 (verbal): Immediate rejoinder from Jesus: he limits Pilate’s claimed authority, saying any power Pilate has was given him — a direct verbal response to Pilate’s claim to release or crucify.
- John 18:36–37 (thematic): Jesus earlier explains his kingdom is not of this world and that he came to testify to the truth, providing the theological backdrop for the exchange about earthly authority in John 19:10.
- Luke 23:22 (structural): Pilate twice (and then a third time) offers to release Jesus (or to chastise and release him), paralleling the concrete options Pilate cites in John 19:10 (to release or to crucify).
- Mark 15:15 (structural): Pilate ultimately delivers Jesus to be crucified, enacting the very power to crucify that he claims in John 19:10.
- Matthew 27:24–26 (thematic): Pilate washes his hands and orders Jesus’ crucifixion after presenting the crowd with a choice, illustrating Pilate’s claimed authority to release or sentence and his attempt to disclaim responsibility.
Alternative generated candidates
- Pilate therefore said to him, "Do you not speak to me? Do you not know that I have authority to release you and authority to crucify you?"
- So Pilate said to him, 'Do you not speak to me? Do you not know that I have authority to release you and authority to crucify you?'
John.19.11 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- αυτω: PRON,dat,sg,m
- Ιησους·Ουκ: NOUN,nom,sg,m
- ειχες: VERB,impf,act,ind,2,sg
- εξουσιαν: NOUN,acc,sg,f
- κατ᾽εμου: PREP+PRON,gen,sg,1
- ουδεμιαν: ADJ,f,acc,sg
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- ην: VERB,impf,act,ind,3,sg
- δεδομενον: PART,perf,pass,nom,sg,f
- σοι: PRON,dat,sg,2
- ανωθεν·δια: ADV
- τουτο: PRON,nom,sg,n
- ο: ART,nom,sg,m
- παραδους: PART,aor,act,nom,sg,m
- με: PRON,acc,sg,1
- σοι: PRON,dat,sg,2
- μειζονα: ADJ,acc,pl,n
- αμαρτιαν: NOUN,acc,sg,f
- εχει: VERB,pres,act,ind,3,sg
Parallels
- Romans 13:1 (verbal): Affirms the same principle that human rulers bear authority only because it is 'instituted' or 'given' by God — parallels Jesus' claim that Pilate's power is from above.
- Acts 2:23 (thematic): Speaks of Jesus being 'delivered up' according to God's plan while also holding human agents responsible — echoes John 19:11's tension between divine sovereignty and the guilt of the one who delivered him.
- Acts 4:27-28 (allusion): Explicitly names 'Herod and Pontius Pilate' as instruments who did what God's hand and counsel determined beforehand, paralleling John’s claim that earthly authority is subordinate to God's will.
- Psalm 2:1-2 (allusion): Describes rulers conspiring against the Lord and his Anointed, highlighting the motif of human plots against God's plan and the ultimate sovereignty that undercuts their authority — a backdrop for Jesus' remark about authority 'from above.'
- Matthew 27:24 (structural): Pilate's public absolution (washing his hands) and claim of innocence contrasts with Jesus' statement that Pilate's authority was granted from above, underlining issues of responsibility and culpability in the handing over of Jesus.
Alternative generated candidates
- Jesus answered, "You would have no authority over me at all unless it had been given you from above; therefore the one who delivered me to you has the greater sin."
- Jesus answered, 'You would have no authority over me at all unless it had been given you from above. Therefore the one who delivered me to you has the greater sin.'
John.19.12 - Details
Translation
Original Text
Morphology
- εκ: PREP
- τουτου: DEM,gen,sg,m
- ο: ART,nom,sg,m
- Πιλατος: NOUN,nom,sg,m
- εζητει: VERB,impf,act,ind,3,sg
- απολυσαι: VERB,aor,act,inf
- αυτον·οι: PRON,acc,sg,m
- δε: CONJ
- Ιουδαιοι: NOUN,nom,pl,m
- εκραυγασαν: VERB,aor,act,ind,3,pl
- λεγοντες·Εαν: PART,nom,pl,m
- τουτον: PRON,acc,sg,m
- απολυσης: VERB,aor,act,subj,2,sg
- ουκ: PART,neg
- ει: VERB,pres,act,ind,2,sg
- φιλος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- Καισαρος·πας: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- βασιλεα: NOUN,acc,sg,m
- εαυτον: PRON,acc,sg,masc,reflex
- ποιων: VERB,pres,act,part,nom,sg,m
- αντιλεγει: VERB,pres,act,ind,3,sg
- τω: ART,dat,sg,m
- Καισαρι: NOUN,dat,sg,m
Parallels
- Luke 23:2 (allusion): The Jewish leaders charge Jesus with perverting the nation and forbidding tribute to Caesar, and that he claims to be a king—an accusation that links Jesus' alleged kingship to opposition to Roman authority (parallel to the ‘opposes Caesar’ claim).
- Mark 15:10-15 (structural): Pilate’s reluctance to condemn and his initial aim to release Jesus is overcome by the crowd’s demands (they press for Barabbas and crucifixion), paralleling John’s picture of Pilate seeking to release Jesus but being forced by Jewish pressure.
- Matthew 27:24-26 (structural): Pilate’s public hand‑washing and ultimate capitulation to the crowd’s demand to crucify Jesus illustrates a Roman official yielding to local pressure—echoing John 19:12’s theme of political pressure regarding Jesus’ status.
- John 18:36 (verbal): Jesus’ declaration that his kingdom is ‘not of this world’ directly addresses the political charge that he claims kingship (and thus would oppose Caesar), thematically related to the Jewish warning in 19:12.
- Acts 17:7 (thematic): Paul and his companions are accused of ‘acting against the decrees of Caesar’ and proclaiming ‘another king, Jesus,’ showing a recurring imperial charge that Jesus (or his followers) institutes an alternative kingship—the same political concern reflected in John 19:12.
Alternative generated candidates
- From that hour Pilate sought to release him, but the Jews cried out, "If you release this man, you are not Caesar's friend. Everyone who makes himself a king opposes Caesar."
- From that time Pilate sought to release him, but the Jews cried out, 'If you release this man, you are not Caesar's friend. Everyone who makes himself a king opposes Caesar.'
John.19.13 - Details
Translation
Original Text
Morphology
- Ο: ART,nom,sg,m
- ουν: CONJ
- Πιλατος: NOUN,nom,sg,m
- ακουσας: VERB,aor,act,part,nom,m,sg
- των: ART,gen,pl,m
- λογων: NOUN,gen,pl,m
- τουτων: PRON,gen,pl,m
- ηγαγεν: VERB,aor,act,ind,3,sg
- εξω: ADV
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- και: CONJ
- εκαθισεν: VERB,aor,act,ind,3,sg
- επι: PREP
- βηματος: NOUN,gen,sg,n
- εις: PREP
- τοπον: NOUN,acc,sg,m
- λεγομενον: VERB,pres,pass,ptc,acc,m,sg
- Λιθοστρωτον: NOUN,acc,sg,n
- Εβραιστι: ADV
- δε: CONJ
- Γαββαθα: NOUN,nom,sg,f
Parallels
- John 19:4-5 (verbal): Immediate Johannine context: Pilate declares he finds no guilt, brings Jesus out and presents him to the crowd ('Behold the man!'), directly connected to 19:13's bringing out and sitting on the judgment seat (Lithostrotos/Gabbatha).
- Matthew 27:24-26 (thematic): Pilate, despite finding no fault, yields to the crowd (washes his hands) and hands Jesus over to be crucified—parallel episode of Pilate's public adjudication and ultimate delivery of Jesus.
- Mark 15:15 (thematic): Pilate, wishing to satisfy the crowd, releases Barabbas and delivers Jesus to be crucified—parallels John 19:13's scene of Pilate adjudicating and yielding to the crowd's demand.
- Luke 23:13-25 (structural): Luke gives the extended trial scene in which Pilate convenes the rulers and people, pronounces his decision, and hands Jesus over—structurally parallels John 19:13's location on the judgment seat and the public handing over for crucifixion.
Alternative generated candidates
- When Pilate heard these words he brought Jesus out and sat down on the judgment seat at a place called the Pavement, which in Hebrew is Gabbatha.
- When Pilate heard these words he brought Jesus out and sat down on the judgment seat at a place called The Stone Pavement, and in Aramaic, Gabbatha.
John.19.14 - Details
Translation
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- παρασκευη: NOUN,nom,sg,f
- του: ART,gen,sg,n
- πασχα: NOUN,nom,sg,n
- ωρα: NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- ως: ADV
- εκτη: ADJ,nom,sg,f
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- τοις: ART,dat,pl,n
- Ιουδαιοις·Ιδε: NOUN,dat,pl,m
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- υμων: PRON,gen,pl,2
Parallels
- John 19:5 (verbal): Pilate's earlier presentation uses the same demonstrative 'Behold' (Ecce/Ide): 'Behold the man,' a parallel act of public exposure that echoes 'Behold your King.'
- Matthew 27:37 (verbal): Matthew records the inscription and title 'This is Jesus, the King of the Jews,' paralleling John's address to the Jews as 'Behold your King' and the theme of Jesus' royal designation.
- Mark 15:26 (verbal): Mark's wording of the charge/superscription—'The King of the Jews'—matches the royal label implicit in Pilate's statement in John 19:14, showing a shared emphasis on Jesus' contested kingship.
- Mark 15:42 (structural): Mark (and Luke 23:54) uses 'the day of Preparation' to mark Passion chronology; John's 'day of Preparation of the Passover' parallels this calendrical framing even as John shifts the hour (sixth hour).
- Zechariah 9:9 (allusion): The prophetic summons 'Behold, your King comes to you' (Zech 9:9) provides a theological backdrop for Pilate's ironic or providential 'Behold your King,' linking Jesus' presentation to messianic expectation.
Alternative generated candidates
- Now it was the day of Preparation of the Passover; it was about the sixth hour. Pilate said to the Jews, "Behold your King!"
- Now it was the day of Preparation of the Passover; it was about the sixth hour. Pilate said to the Jews, 'Behold your King!'
John.19.15 - Details
Translation
Original Text
Morphology
- εκραυγασαν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- εκεινοι·Αρον: PRON,nom,pl,m
- αρον: VERB,aor,act,imp,2,sg
- σταυρωσον: VERB,aor,act,imp,2,sg
- αυτον: PRON,acc,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Πιλατος·Τον: NOUN,nom,sg,m
- βασιλεα: NOUN,acc,sg,m
- υμων: PRON,gen,pl,2
- σταυρωσω: VERB,fut,act,ind,1,sg
- απεκριθησαν: VERB,aor,mid,ind,3,pl
- οι: ART,nom,pl,m
- αρχιερεις·Ουκ: NOUN,nom,pl,m
- εχομεν: VERB,pres,act,ind,1,pl
- βασιλεα: NOUN,acc,sg,m
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- Καισαρα: NOUN,acc,sg,m
Parallels
- Mark 15:13-15 (verbal): Crowd cries out for Jesus' crucifixion and Pilate yields to their demand—close verbal and narrative parallel to John’s crowd shouting “Crucify him.”
- Matthew 27:22-26 (verbal): Pilate questions the crowd about crucifying Jesus and ultimately hands him over to be crucified—parallels John’s exchange and the crowd’s rejection of a kingly claim.
- Luke 23:18-25 (verbal): The crowd calls for Barabbas and demands Jesus’ crucifixion, with Pilate capitulating—same motif of popular pressure producing execution.
- John 19:19-22 (structural): Pilate’s inscription ‘King of the Jews’ and the chief priests’ objection immediately follow and underscore the irony/tension about kingship expressed in 19:15.
- Acts 17:7 (thematic): Accusers claim some in Thessalonica ‘say there is another king, Jesus’—the passage thematically contrasts claims about Jesus’ kingship with loyalty to Caesar, echoing the political-religious tension in John 19:15.
Alternative generated candidates
- But they cried out, "Away with him, away with him, crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar."
- They cried out, 'Away with him! Away with him! Crucify him!' Pilate said to them, 'Shall I crucify your King?' The chief priests answered, 'We have no king but Caesar.'
John.19.16 - Details
Translation
Original Text
Morphology
- τοτε: ADV
- ουν: CONJ
- παρεδωκεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- αυτοις: PRO,dat,pl,3
- ινα: CONJ
- σταυρωθη: VERB,aor,pass,subj,3,sg
- Παρελαβον: VERB,aor,act,ind,3,pl
- ουν: CONJ
- τον: ART,acc,sg,m
- Ιησουν·: NOUN,acc,sg,m
Parallels
- Matthew 27:26 (verbal): Same basic wording and sequence: Pilate delivers Jesus to be crucified (παρέδωκεν ... ἵνα σταυρωθῇ), a near-verbally parallel Passion detail.
- Mark 15:15 (verbal): Mark likewise reports Pilate releasing Barabbas and delivering Jesus to be crucified; the deliverance formula and outcome closely mirror John 19:16.
- Luke 23:24-25 (structural): Luke narrates Pilate capitulating to the crowd and handing Jesus over to be crucified, paralleling John's account as the same turning point in the Passion narrative.
- Isaiah 53:12 (allusion): The motif of the righteous sufferer 'handed over' to death and counted among transgressors links John's handing-over to the Suffering Servant tradition that Christians read as prophetic of Jesus' death.
Alternative generated candidates
- So he delivered him to them to be crucified. Then they took Jesus and led him away.
- So he delivered him over to them to be crucified. Then they took Jesus and led him away.
Then Pilate took Jesus and had him scourged.
The soldiers braided a crown of thorns, put it on his head, and dressed him in a purple robe.
They came to him and said, 'Hail, King of the Jews!' and they struck him.
Again Pilate went out and said to them, 'Behold, I bring him out to you so that you may know that I find no fault in him.'
Jesus came out wearing the crown of thorns and the purple robe. Pilate said to them, 'Behold the man!'
When the chief priests and the officers saw him, they cried out, 'Crucify, crucify!' Pilate said to them, 'Take him yourselves and crucify him; for I find no fault in him.'
The Jews answered him, 'We have a law, and by that law he ought to die because he made himself the Son of God.'
When Pilate heard this word, he became even more afraid.
He entered the praetorium again and asked Jesus, 'Where are you from?' But Jesus gave him no answer. So Pilate said to him, 'Do you not speak to me? Do you not know that I have authority to release you and authority to crucify you?'
Jesus answered, 'You would have no authority over me at all unless it had been given you from above; therefore the one who delivered me to you has the greater sin.'
From that point on Pilate sought to release him, but the Jews cried out, 'If you release this man, you are not Caesar's friend. Every one who makes himself a king opposes Caesar.'
When Pilate heard these words he brought Jesus out and sat down on the judgment seat at a place called The Pavement; but in Hebrew it is called Gabbatha. Now it was the day of Preparation for the Passover; it was about the sixth hour. Pilate said to the Jews, 'Behold your King!' But they shouted, 'Away with him! Away with him! Crucify him!' Pilate asked, 'Shall I crucify your King?' The chief priests replied, 'We have no king but Caesar.'
Then he handed him over to them to be crucified. So they took Jesus and led him away.