John 19

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John
Chapter: 19
Chapter:
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Then Pilate therefore took Jesus, and scourged him.
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And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe,
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And said, Hail, King of the Jews! and they smote him with their hands.
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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.
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Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
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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.
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The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
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When Pilate therefore heard that saying, he was the more afraid;
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And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.
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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?
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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.
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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.
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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.
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And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
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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.
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Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.
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And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
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Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
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And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
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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.
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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.
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Pilate answered, What I have written I have written.
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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.
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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.
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Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.
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When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!
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Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.
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After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
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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.
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When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
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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.
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Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
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But when they came to Jesus, and saw that he was dead already, they brake not his legs:
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But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.
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And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.
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For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.
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And again another scripture saith, They shall look on him whom they pierced.
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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.
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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.
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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.
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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.
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There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand.
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Chapter:
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John 19
  CHURCH FATHERS: 17
1. Clement of Rome | CHURCH FATHER 97 AD
John was APPROVED (75%) by Clement of Rome
(Citation; approving quotation; alluded to; acceptable with changes)
2. Ignatius of Antioch | CHURCH FATHER 110 AD
John was REJECTED (0%) by Ignatius of Antioch
(No mention; no quotes; opinion unknown)
3. Barnabas | CHURCH FATHER 130 AD
John was REJECTED (0%) by Barnabas
(No mention; no quotes; opinion unknown)
4. Hermas | CHURCH FATHER 140 AD
John was REJECTED (0%) by Hermas
(No mention; no quotes; opinion unknown)
5. Papias of Hierapolis | CHURCH FATHER 140 AD
John was APPROVED (75%) by Papias of Hierapolis
(Citation; approving quotation; alluded to; acceptable with changes)
6. Polycarp | CHURCH FATHER 150 AD
John was APPROVED (75%) by Polycarp
(Citation; approving quotation; alluded to; acceptable with changes)
7. Didache | CHURCH FATHER 150 AD
John was REJECTED (0%) by Didache
(No mention; no quotes; opinion unknown)
8. Diognetus | CHURCH FATHER 150 AD
John was REJECTED (0%) by Diognetus
(No mention; no quotes; opinion unknown)
9. Justin Martyr | CHURCH FATHER 155 AD
John was FULLY ACCEPTED (100%) by Justin Martyr
(Fully accepted; true scripture; quoted approvingly)
10. Irenaeous | CHURCH FATHER 202 AD
John was FULLY ACCEPTED (100%) by Irenaeous
(Fully accepted; true scripture; quoted approvingly)
11. Clement of Alexandria | CHURCH FATHER 215 AD
John was APPROVED (75%) by Clement of Alexandria
(Citation; approving quotation; alluded to; acceptable with changes)
12. Tertullian | CHURCH FATHER 220 AD
John was APPROVED (75%) by Tertullian
(Citation; approving quotation; alluded to; acceptable with changes)
13. Origen | CHURCH FATHER 254 AD
John was APPROVED (75%) by Origen
(Citation; approving quotation; alluded to; acceptable with changes)
14. Eusebius of Caesarea | CHURCH FATHER 340 AD
John was FULLY ACCEPTED (100%) by Eusebius of Caesarea
(Fully accepted; true scripture; quoted approvingly)
15. Athanasius of Alexandria | CHURCH FATHER 367 AD
John was FULLY ACCEPTED (100%) by Athanasius of Alexandria
(Fully accepted; true scripture; quoted approvingly)
16. Cyril of Jerusalem | CHURCH FATHER 386 AD
John was FULLY ACCEPTED (100%) by Cyril of Jerusalem
(Fully accepted; true scripture; quoted approvingly)
17. Augustine of Hippo | CHURCH FATHER 400 AD
John was FULLY ACCEPTED (100%) by Augustine of Hippo
(Fully accepted; true scripture; quoted approvingly)
John 19
  BIBLE CANON: 5
A biblical canon is a set of texts (or "books") which a particular religious community regards as authoritative scripture. Christians were the first to use the term in reference to scripture.

These bible canons have developed through debate and agreement by the religious authorities.
W Biblical_canon
1. Marcion Canon | BIBLE CANON 140 AD
Marcionism was a religious movement based on the teachings of the 2nd-century Marcion of Sinope. Marcions Canon lists 14 books out of the 27 books in the New Testament. More specifically, these were Luke and Paul's 13 writings. Marcion even rejected the entire Old Testament of 39 books.

bible.ca/marcion
John was REJECTED (0%) by Marcion Canon
(No mention; no quotes; opinion unknown)
2. Muratorian Canon | BIBLE CANON 170 AD
The Muratorian Canon is an ancient list of New Testament books - the oldest such list we have found and lists 22 of the 27 books that were later included in the New Testament of the Christian Bible.

It is noteworthy that the Muratorian Canon omits several epistles that later did win acceptance in the Christian New Testament such as the books of James and 2 Peter.

gotquestions.org/muratorian
John was FULLY ACCEPTED (100%) by Muratorian Canon
(Fully accepted; true scripture; quoted approvingly)
3. Apostolic Canon | BIBLE CANON 300 AD
Apostolic Canons or Ecclesiastical Canons
John was FULLY ACCEPTED (100%) by Apostolic Canon
(Fully accepted; true scripture; quoted approvingly)
4. Cheltenham/ Mommsen List | BIBLE CANON 360 AD
The Cheltenham or Mommsen List is a Latin manuscript discovered by the German classical scholar Theodor Mommsen (published 1886) which probably originated in North Africa in the 4th century.

It has 24-book Old Testament and 24-book New Testament which omits Jude and James, and perhaps Hebrews, and questions the epistles of John and Peter.

bible-researcher.com/cheltenham
John was FULLY ACCEPTED (100%) by Cheltenham/ Mommsen List
(Fully accepted; true scripture; quoted approvingly)
5. Council of Rome | BIBLE CANON 382 AD
The Council of Rome was a meeting of Catholic Church officials and theologians which took place in 382 under the authority of Pope Damasus I, bishop of Rome.

According to a document appended to some manuscripts, the Council of Rome affirmed the authority of the Old and New Testament canon in a decretal or damasine list.
John was FULLY ACCEPTED (100%) by Council of Rome
(Fully accepted; true scripture; quoted approvingly)
John 19
  TEXTUAL CRITICISM
It is impossible to think that Jesus spent his short ministry teaching in two such completely different ways, conveying such different contents, and there were simply two traditions, each going back to Jesus, one transmitting 50% of what he said and another one the other 50%, with almost no overlaps. Consequently, for the last 150 or so years scholars have had to choose.

They have almost unanimously, and I think entirely correctly, concluded that the teaching of the historical Jesus is to be sought in the synoptic gospels and that [Gospel of] John represents an advanced theological development, in which meditations on the person and work of Christ are presented in the first person, as if Jesus said them.

E.P. Sanders, The Historical Figure Of Jesus, 1993, Penguin Books, pp. 70-71
John 19
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IMPORTANT: All Scripture text has context and background. Scripture should never be read literally or in isolation. Always seek clarification from religious scholars and teachers. In general, Scripture adheres to four principles: (1) Literal Meaning - What the Scripture says (2) Historical Setting - The story events; how the Scripture was understood in its time (3) Grammar - The surrounding sentence and paragraph; textual context (4) Synthesis - A comparison with similar Scripture to give a better contextual understanding

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MuslimProphets.com is an educational website on the Prophets of God: Noah, Abraham, Moses, Jesus and Muhammad, who established the Abrahamic faiths of Judaism, Christianity and Islam. MuslimProphets.com explores contemporary social themes through Scripture, Evidences, Photo, Video, Maps, Current Affairs, Debate and 'alternative' Views held by Theologians, Apologists, Scholars and Street Preachers. Take a Site Tour

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