Yohanes 19:34

19:34 But one of the soldiers pierced ¹  his side with a spear, and blood and water ²  flowed out immediately.

Yohanes 19:2

19:2 The soldiers ³  braided ⁴  a crown of thorns ⁵  and put it on his head, and they clothed him in a purple robe. ⁶ 

Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ⁷  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ⁸  called Solomon’s Portico. ⁹ 

Yehezkiel 36:25

36:25 I will sprinkle you with pure water ¹⁰  and you will be clean from all your impurities. I will purify you from all your idols.

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ¹¹  of David and the people of Jerusalem ¹²  to cleanse them from sin and impurity. ¹³ 

Efesus 5:26

5:26 to sanctify her by cleansing her ¹⁴  with the washing of the water by the word,

Efesus 5:1

Live in Love

5:1 Therefore, be ¹⁵  imitators of God as dearly loved children

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹⁶  that the man ¹⁷  had been disabled a long time already, he said to him, “Do you want to become well?”

[19:34]  ¹ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ² sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:2]  ³ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁴ tn Or “wove.”

[19:2]  ⁵ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁶ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[3:11]  ⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ⁸ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ⁹ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[36:25]  ¹⁰ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[13:1]  ¹¹ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ¹³ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[5:26]  ¹⁴ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[5:1]  ¹⁵ tn Or “become.”

[5:6]  ¹⁶ tn Or “knew.”

[5:6]  ¹⁷ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.