Zakharia 12:10

12:10 “I will pour out on the kingship ¹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ³ 

Matius 27:35

27:35 When ⁴  they had crucified ⁵  him, they divided his clothes by throwing dice. ⁶ 

Markus 15:24

15:24 Then ⁷  they crucified ⁸  him and divided his clothes, throwing dice ⁹  for them, to decide what each would take.

Lukas 23:33

23:33 So ¹⁰  when they came to the place that is called “The Skull,” ¹¹  they crucified ¹²  him there, along with the criminals, one on his right and one on his left.

Yohanes 19:23

19:23 Now when the soldiers crucified ¹³  Jesus, they took his clothes and made four shares, one for each soldier, ¹⁴  and the tunic ¹⁵  remained. (Now the tunic ¹⁶  was seamless, woven from top to bottom as a single piece.) ¹⁷ 

Yohanes 19:37

19:37 And again another scripture says, “They will look on the one whom they have pierced.” ¹⁸ 

Yohanes 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ¹⁹  “Unless I see the wounds ²⁰  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ²¹ 

Yohanes 20:27

20:27 Then he said to Thomas, “Put ²²  your finger here, and examine ²³  my hands. Extend ²⁴  your hand and put it ²⁵  into my side. Do not continue in your unbelief, but believe.” ²⁶ 

[12:10]  ¹ tn Or “dynasty”; Heb “house.”

[12:10]  ² tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ³ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[27:35]  ⁴ tn Here δέ (de) has not been translated.

[27:35]  ⁵ sn See the note on crucified in 20:19.

[27:35]  ⁶ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[27:35]  sn An allusion to Ps 22:18.

[15:24]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:24]  ⁸ sn See the note on Crucify in 15:13.

[15:24]  ⁹ tn Grk “by throwing the lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throwing dice,” was chosen here because of its association with gambling. According to L&N 6.219 a term for “dice” is particularly appropriate.

[15:24]  sn An allusion to Ps 22:18.

[23:33]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.

[23:33]  ¹¹ sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).

[23:33]  ¹² sn See the note on crucify in 23:21.

[19:23]  ¹³ sn See the note on Crucify in 19:6.

[19:23]  ¹⁴ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ¹⁵ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ¹⁶ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ¹⁷ sn This is a parenthetical note by the author.

[19:37]  ¹⁸ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[20:25]  ¹⁹ tn Grk “but he said to them.”

[20:25]  ²⁰ tn Or “marks.”

[20:25]  ²¹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[20:27]  ²² tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ²³ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ²⁴ tn Or “reach out” or “put.”

[20:27]  ²⁵ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ²⁶ tn Grk “and do not be unbelieving, but believing.”