Vincent's Word Studies
Then Pilate therefore took Jesus, and scourged him.
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω, which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ, occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross.
And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
So Matthew and Mark. Luke does not mention the crown of thorns. See on 1 Peter 5:4.
Of thorns (ἐξ ἀκανθῶν)
So Matthew. Mark has ἀκάνθινον, the adjective, made of thorns, which John also uses in John 19:5. All attempts to define the botanical character of the thorns used for Christ's crown are guesses. The word for thorns used here is the only one that occurs in the New Testament; the σκόλοψ (thorn in the flesh) of 2 Corinthians 12:7, being properly an impaling-stake.
Both the crowning with thorns and the flagellation are favorite subjects in Christian art. Some of the earliest representations of the latter depict the figure of the Lord as fully draped, and standing unbound at the column, thus illustrating the voluntariness of His sacrifice. In a MS. of the fourteenth century, in the British Museum, He stands, wholly clothed, holding a book in one hand, and blessing with the other. The more devout feeling which predominated in such representations was gradually overpowered by the sense of physical suffering. The earlier paintings represented the back turned toward the spectator, and the face, turned in a forced attitude, exhibited in profile. Later, the face and figure are turned full to the front, and the strokes fall upon the chest. Hence Jerome, in his commentary on Matthew, says that the capacious chest of God (!) was torn with strokes. The standing position is the accepted one, but instances occur in which the Savior is on the ground attached to the column by one hand. Such is the revolting picture by L. Caracci in the Bologna gallery, in which the soldier clutches Jesus by the hair as he plies the bundle of twigs. In a Psalter of the fifteenth century the Savior stands in front of the column, covering His face with His hands.
According to the later type, the moment chosen is when the execution of the sentence is just beginning. One man is binding the hands to the pillar, another is binding together a bundle of loose switches. The German representations are coarser than the Italian, but with more incident. They lack the spiritual feeling which appears in the best Italian specimens.
A field for a higher feeling and for more subtle treatment is opened in the moments succeeding the scourging. One of the very finest examples of this is the picture of Velasquez, "Christ at the Column," in the National Gallery of London. The real grandeur and pathos of the conception assert themselves above certain prosaic and realistic details. The Savior sits upon the ground, His arms extended, and leaning backward to the full stretch of the cord which binds His crossed hands. The face is turned over the left shoulder full upon the spectator. Rods, ropes, and broken twigs lie upon the ground, and slender streams of blood appear upon the body. A guardian angel behind the figure of the Lord, stands bending slightly over a child kneeling with clasped hands, and points to the sufferer, from whose head a ray of light passes to the child's heart. The angel is a Spanish nursery-maid with wings, and the face of the child is of the lower Spanish type, and is in striking contrast with the exquisite countenance of Murillo's Christ-child, which hangs next to this picture, and which is of the sweetest type of Andalusian beauty. The Savior's face is of a thoroughly manly, indeed, of a robust type, expressing intense suffering, but without contortion. The large, dark eyes are ineffably sad. The strong light on the right arm merges into the deep shadow of the bound hands, and the same shadow falls with startling effect across the full light on the left arm, marked at the wrist by a slight bloody line.
In the portrayal of the crowning with thorns, in a few instances, the moment is chosen after the crown has been placed, the action being in the mock-worship; but the prevailing conception is that of the act of crowning, which consists in pressing the crown upon the brow by means of two long staves. A magnificent specimen is Luini's fresco in the Ambrosian Library at Milan. Christ sits upon a tribune, clad in a scarlet robe, His face wearing an expression of infinite sweetness and dignity, while a soldier on either side crowds down the crown with a staff. The Italian artists represent the crown as consisting of pliable twigs with small thorns; but the northern artists "have conceived," to quote Mrs. Jameson, "an awful structure of the most unbending, knotted boughs, with tremendous spikes half a foot long, which no human hands could have forced into such a form." In a few later instances the staves are omitted, and the crown is placed on the head by the mailed hand of a soldier.
Put on (περιέβαλον)
Literally, threw about. Rev., arrayed.
An adjective. Found only here, John 19:5, and Revelation 18:16. Mark uses the noun πορφύρα, purple, which also occurs in Revelation 17:4; Revelation 18:12. See on Luke 16:19. Matthew has κοκκίνην, scarlet.
Better, as Rev., garment, since robe gives the impression of a trailing garment. See on Matthew 5:40. Matthew has χλαμύδα, a short military cloak (Matthew 27:28). Luke describes the garment as λαμπρὰν, gorgeous, bright or brilliant (Luke 23:11).
And said, Hail, King of the Jews! and they smote him with their hands.
Add καὶ ἤρχοντο πρὸς αὐτόν, and kept coming unto Him, before and said or kept saying. The imperfect denotes the successive acts of homage of the soldiers as they came up one after the other.
They smote Him with their hands (ἐδίδουν αὐτῷ ῥαπίσματα).
Literally, kept giving Him blows with their hands. See on John 18:22.
Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
Came Jesus forth
From the Praetorium.
Not φέρων, bearing, but the frequentative form of that verb, denoting an habitual or continuous bearing; hence, wearing, as though it were His natural dress.
When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
They cried out
See on John 18:40.
The best texts omit Him.
Take ye Him (λάβετε αὐτὸν ὑμεῖς)
According to the Greek order, "take Him ye." Rev., take Him yourselves. See on John 18:31.
The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
We have a law
We, emphatic. Whatever your decision may be, we have a law, etc.
By our law
The best texts omit our: Read by that law, as Rev.
When Pilate therefore heard that saying, he was the more afraid;
The more afraid
"These words of the Jews produced an effect on Pilate for which they were not prepared. The saying gives strength to a dreadful presentiment which was gradually forming within him. All that he had heard related of the miracles of Jesus, the mysterious character of His person, of His words and of His conduct, the strange message which he had just received from his wife - all is suddenly explained by the term "Son of God." Was this extraordinary man truly a divine being who had appeared on the earth? The truth naturally presents itself to his mind in the form of pagan superstitions and mythological legends" (Godet).
And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee?
Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.
He that delivered
And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
From thenceforth (ἐκ τούτου)
Incorrect. Rev., rightly, upon this.
Imperfect tense. Made repeated attempts.
A title conferred, since the time of Augustus, upon provincial governors. Probably, however, not used by the Jews in this technical sense, but merely as a way of saying "Thou art not true to the emperor."
Caesar (τῷ Καίσαρι)
Literally, the Caesar. The term, which was at first a proper name, the surname of Julius Caesar, adopted by Augustus and his successors, became an appellative, appropriated by all the emperors as a title. Thus the emperor at this time was Tiberius Caesar. A distinction was, however, introduced between this title and that of Augustus, which was first given to Octavianus the first emperor. The title "Augustus" was always reserved for the monarch, while "Caesar" was more freely communicated to his relations; and from the reign of Hadrian at least (a.d. 117-138) was appropriated to the second person in the state, who was considered as the presumptive heir of the empire.
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
That saying (τοῦτον τὸν λόγον)
The best texts read τῶν λόγων τούτων, these words. He was afraid of an accusation at Rome before Tiberius, an accusation which could be justified by his misrule.
See on Acts 7:5. The best texts omit the article, which may indicate that the tribunal was an improvised one.
The Pavement (Λιθόστρωτον)
From λίθος, stone, and στρωτός, strewn or spread.
From the Hebrew gab, "back," and meaning, therefore, a raised place. Thus the Aramaic term is not a translation of the Greek term, which indicates that the place, wherever it was, was distinguished by a mosaic or tessellated pavement. Suetonius relates that Julius Caesar used to carry about with him on his expeditions a portable tessellated pavement for his tribunal. It is not likely, however, that there is any allusion to such a practice here. Westcott explains Gabbatha as the ridge of the house.
And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
See on John 1:39.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
The best texts read ἐκεῖνοι, those (people). The pronoun of remote reference isolates and sharply distinguishes them from Jesus. See on John 13:27.
Away with him (ἆρον)
Literally, take away.
We have no king but Caesar
These words, uttered by the chief priests, are very significant. These chief representatives of the theocratic government of Israel thus formally and expressly renounce it, and declare their allegiance to a temporal and pagan power. This utterance is "the formal abdication of the Messianic hope."
Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
Luke says, delivered to their will (Luke 23:25). Pilate pronounced no sentence, but disclaimed all responsibility for the act, and delivered Christ up to them (αὐτοῖς), they having invoked the responsibility upon themselves. See Matthew 27:24, Matthew 27:25.
And led Him away
The best texts omit.
And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
His cross (τὸν σταυρὸν αὑτοῦ)
See on Matthew 27:33.
Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
In the midst
All the Synoptists describe the character of the two who were crucified with Jesus. Matthew and Mark, robbers; Luke, malefactors (κακούργους). All three use the phrase, one on the right, the other on the left, and so, substantially, John: on either side one. John says nothing about the character of these two, but simply describes them as two others.
And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
Only here and John 19:20, in the New Testament. John uses the technical Roman term titulus, a placard or notice. Used for a bill or notice of sale affixed to a house. Thus Ovid, of a heartless creditor: "She sent our household goods under the placard (sub-titulum);" i.e., put the house and furniture up for sale ("Remedia Amoris," 302). Meaning also the title of a book; an epitaph. Matthew has αἰτίαν, accusation; Mark, ἐπιγραφὴ τῆς αἰτίας superscription of the accusation; Luke, ἐπιγραφὴ superscription. John alone mentions the fact that Pilate wrote the inscription.
Jesus of Nazareth the King of the Jews
The wording of the title is differently given by each Evangelist.
Matthew: This is Jesus the King of the Jews.
Mark: The King of the Jews.
Luke: This is the King of the Jews.
John: Jesus the Nazarene the King of the Jews.
The essential element of the superscription, King of the Jews, is common to all. It expressed, on its face, the main intent of Pilate, which was to cast contempt on the Jews. "In the sense of the man Pilate, it meant: Jesus, the King of the Jewish fanatics, crucified in the midst of Jews, who should all be thus executed. In the sense of the Jews: Jesus, the seditionary, the King of the rebels. In the sense of the political judge: Jesus, for whose accusation the Jews, with their ambiguous accusation, may answer. In the sense of the divine irony which ruled over the expression: Jesus, the Messiah, by the crucifixion become in very truth the King of the people of God" (Lange).
This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
Hebrew, Greek, Latin
Some editors vary the order. Rev., Latin, Greek. Such inscriptions in different languages were not uncommon. Julius Capitolinus, a biographer (a.d. 320), in his life of the third Gordian, says that the soldiers erected his tomb on the Persian borders, and added an epitaph (titulum) in Latin, Persian, Hebrew, and Egyptian characters, in order that it might be read by all. Hebrew was the rational dialect, Latin the official, and Greek the common dialect. As the national Hebrew, King of the Jews was translated into Latin and Greek, so the inscription was prophetic that Christ should pass into civil administration and common speech: that the Hebrew Messiah should become equally the deliverer of Greek and Roman: that as Christ was the real center of the religious civilization of Judaism, so He should become the real center of the world's intellectual movement as represented by Greece, and of its legal and material civilization as represented by Rome. The three civilizations which had prepared the way for Christ thus concentrated at His cross. The cross is the real center of the world's history.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
The chief priests of the Jews
A unique expression, possibly by way of contrast with the King of the Jews.
Pilate answered, What I have written I have written.
Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.
All the Synoptists relate the parting of the garments. The four pieces to be divided would be, the head-gear, the sandals, the girdle, and the tallith or square outer garment with fringes. Delitzsch thus describes the dress of our Lord: "On His head He wore a white sudar, fastened under the chin and hanging down from the shoulders behind. Over the tunic which covered the body to the hands and feet, a blue tallith with the blue and white fringes on the four ends, so thrown over and gathered together that the gray, red-striped undergarment was scarcely noticeable, except when the sandal-shod feet came into view" ("A Day in Capernaum").
Or tunic. See on Matthew 5:40.
Without seam (ἄῤῥαφος, or ἄραφος)
Only here in the New Testament. From ἀ, not, and ῥάπτω, to sew together. Like the tunic of the High-Priest. Only John records this detail.
Only here in the New Testament.
They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
Clothing, collectively. Rev., garments, for ἱμάτια, is better than raiment, which is collective, while the word is used of the separate pieces of clothing.
Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
Imperfect tense, were standing.
Strictly, the (ἡ) Magdalene. She is introduced abruptly, as well known.
When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
See on John 2:4.
Canon Westcott remarks upon the four exclamations in this chapter - Behold the man! Behold your King! Behold thy son! Behold thy mother! as a remarkable picture of what Christ is, and what He reveals men to be.
Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
His own home (τὰ ἴδια)
See on John 1:11.
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
Were accomplished (τετέλεσται)
Rev., with stricter rendering of the perfect tense, are finished. Finished corresponds better with it is finished, John 19:30. This sentence may be taken with the preceding one, or with that which follows.
Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
See on Matthew 27:48.
Matthew and Mark have καλάμῳ, a reed. Luke says merely that they offered Him vinegar. The vinegar mingled with gall (Matthew 27:34), or the wine mingled with myrrh (Mark 15:23) was offered to Jesus before his crucifixion as a stupefying draught. The hyssop gives a hint of the height of the cross, as the greatest length of the hyssop reed was not more than three or four feet. The vinegar in this case was offered in order to revive Christ. John does not mention the stupefying draught.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
Gave up the ghost (παρέδωκε τὸ πνεῦμα)
Rev., his spirit. Matthew, ἀφῆκεν dismissed. Mark, ἐξέπνευσεν, breathed forth (his life). So Luke, who adds, "Father, into thy hands I commend (παρατίθεμαι, see on Luke 9:16) my spirit."
The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
The Jews - Sabbath
The Jews, who had so recently asserted their sole allegiance to Caesar, are now scrupulous about observing the letter of the law.
Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
Brake the legs
A detail recorded only by John. This crurifragium, leg-breaking, consisted in striking the legs with a heavy mallet in order to expedite death. It was sometimes inflicted as a punishment upon slaves. Some horrible illustrations are furnished by Suetonius, in his lives of Augustus and Tiberius.
But when they came to Jesus, and saw that he was dead already, they brake not his legs:
But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
With a spear (λόγχῃ)
Only here in the New Testament. Properly, the head of a spear. So Herodotus, of the Arabians: "They also had spears (αἰχμὰς) tipped with an antelope's horn sharpened like a spear-point (λόγχης)" (vii., 96). Used also, as here, for the spear itself.
Only here in the New Testament. The question has been raised whether the Evangelist means to describe a gash or a prick. Another verb is rendered pierced in John 19:37, the quotation from Zechariah 12:10, ἐξεκέντησαν, which occurs also at Revelation 1:7, with reference to Christ's crucifixion, and is used in classical Greek of putting out the eyes, or stabbing, and in the Septuagint of Saul's request to his armor-bearer: "Draw thy sword and thrust me through therewith" (1 Chronicles 10:4). The verb used here, however, νύσσω, is also used to describe severe and deadly wounds, as in Homer:
"As he sprang
Into his car, Idomeneus, expert
To wield the ponderous javelin, thrust (νύξ) its blade
Through his right shoulder. From the car he fell,
And the dark night of death came over him."
"Iliad," v. 45-47.
It has been suggested that the body was merely pricked with the spear to ascertain if it were yet alive. There seems, on the whole, no reason for departing from the ordinary understanding of the narrative, that the soldier inflicted a deep thrust on the side of Jesus (compare John 20:25, John 20:27); nor is it quite apparent why, as Mr. Field urges, a distinction should be kept up between the two verbs in John 19:34 and John 19:37.
Blood and water
It has been argued very plausibly that this was a natural phenomenon, the result of a rupture of the heart which, it is assumed, was the immediate cause of death, and which was followed by an effusion of blood into the pericardium. This blood, separated into its thicker and more liquid parts, flowed forth when the pericardium was pierced by the spear. I think, however, with Meyer, that John evidently intends to describe the incident as something entirely unexpected and marvelous, and that this explanation better suits the solemn asseveration of John 19:35. That the fact had a symbolic meaning to the Evangelist is evident from 1 John 5:6.
And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
He that saw it bare record (ὁ ἑωρακῶς μεμαρτύρηκεν)
Rev., rendering the perfect tense in both verbs, he that hath seen hath born witness. This can refer only to the writer of this Gospel. Compare 1 John 1:1.
Genuine, according to the true ideal of what testimony should be. See on John 1:9.
And he (κακεῖνος)
This pronoun is urged by some as a reason for regarding the witness as some other than John, because it is the pronoun of remote reference. But John 9:37 shows clearly that a speaker can use this pronoun of himself; and it is, further, employed in this Gospel to indicate a person "as possessing the quality which is the point in question in an eminent or even exclusive degree" (Godet). See John 1:18; John 5:39.
Literally, true things. As distinguished from false. Thus, by the use of the two words for true, there are brought out, as Westcott remarks, "the two conditions which testimony ought to satisfy; the first, that he who gives it should be competent to speak with authority; and the second, that the account of his experience should be exact."
For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
And again another scripture saith, They shall look on him whom they pierced.
And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
A disciple of Jesus
Matthew calls him a rich man; Mark, an honorable counselor, i.e., a member of the Sanhedrim; and Luke, a counselor, good and just.
Better, as Rev., asked. See on John 11:22; see on John 16:23. Mark adds that he went in boldly, which is suggestive in view of John's statement of his secret discipleship, a fact which is passed over by the Synoptists.
Gave him leave
According to Roman law. Ulpian, a Roman jurist of the third century, says: "The bodies of those who are capitally punished cannot be denied to their relatives. At this day, however, the bodies of those who are executed are buried only in case permission is asked and granted; and sometimes permission is not given, especially in the cases of those who are punished for high treason. The bodies of the executed are to be given for burial to any one who asks for them." Avaricious governors sometimes sold this privilege. Cicero, in one of his orations against Verres, has a terribly graphic passage describing such extortions. After dwelling upon the tortures inflicted upon the condemned, he says: "Yet death is the end. It shall not be. Can cruelty go further? A way shall be found. For the bodies of the beheaded shall be thrown to the beasts. If this is grievous to parents, they may buy the liberty of burial" (v., 45). Compare Matthew 14:12; Acts 8:2.
And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
Came Nicodemus - came by night
The contrast is marked between his first and his second coming.
Only here in the New Testament. Some authorities read ἕλιγμα, a roll.
Roman pounds, of nearly twelve ounces. The large quantity may be explained by the intention of covering the entire body with the preparation, and by the fact that a portion was designed for the couch of the body in the grave. Compare the account of the burial of Asa, 2 Chronicles 16:14. "Extraordinary reverence in its sorrowful excitement does not easily satisfy itself" (Meyer).
Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
Linen cloths (ὀθονίοις)
Used only by John, if Luke 24:12 is rejected, as by some editors. The Synoptists all have σινδών, linen cloth. See on Mark 14:51. Matthew and Luke have ἐντύλιξεν, rolled or wrapped, and Mark ἐνείλησεν, wound, instead of John's ἔδησαν bound.
With the spices
Spread over the sheet or bandages in which the body was wrapped.
The manner of the Jews
As contrasted with that of the Egyptians, for instance, which is thus described by Herodotus: "They take first a crooked piece of iron, and with it draw out the brains through the nostrils, thus getting rid of a portion, while the skull is cleared of the rest by rinsing with drugs; next they make a cut along the flank with a sharp Ethiopian stone, and take out the whole contents of the abdomen, which they then cleanse, washing it thoroughly with palm-wine, and again, frequently with an infusion of pounded aromatics. After this they fill the cavity with the purest bruised myrrh, with cassia, and every other sort of spicery except frankincense, and sew up the opening. Then the body is placed in natrum (subcarbonate of soda) for seventy days, and covered entirely over. After the expiration of that space of time, which must not be exceeded, the body is washed, and wrapped round, from head to foot, with bandages of fine linen cloth, smeared over with gum" (ii., 86). Or, possibly, a contrast may be implied with the Roman custom of burning the bodies of the dead. Tacitus says of the Jews: "The bodies of the deceased they choose rather to bury than burn, following in this the Egyptian custom; with whom also they agree in their attention to the dead" ("History," v., 5).
To bury (ἐνταφιάζειν)
Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.
Mentioned by John only.
See on Matthew 26:29. John omits the detail of the tomb being hewn in the rock, which is common to all the Synoptists.
There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.