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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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John Глава 19 서론

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Matthew Henry's Complete Commentary

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Though in the history hitherto this evangelist seems industriously to have declined the recording of such passages as had been related by the other evangelists, yet, when he comes to the sufferings and death of Christ, instead of passing them over, as one ashamed of his Master's chain and cross, and looking upon them as the blemishes of his story, he repeats what had been before related, with considerable enlargements, as one that desired to know nothing but Christ and him crucified, to glory in nothing save in the cross of Christ. In the story of this chapter we have, I. he remainder of Christ's trial before Pilate, which was tumultuous and confused, Jer 19:1-15. II. Sentence given, and execution done upon it, Jer 19:16-18. III. The title over his head, Jer 19:19-22. IV. The parting of his garment, Jer 19:23,24. V. The care he took of his mother, Jer 19:25-27. VI. The giving him vinegar to drink, Jer 19:28,29. VII. His dying word, Jer 19:30. VIII. The piercing of his side, Jer 19:31-37. IX. The burial of his body, Jer 19:38-42. O that in meditating on these things we may experimentally know the power of Christ's death, and the fellowship of his sufferings!

Adam Clarke's Commentary and Critical Notes on the Bible

John 19 Introduction

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Jesus is scourged, crowned with thorns, and mocked by the soldiers, John 19:1-3. He to brought forth by Pilate, wearing the purple robe; and the Jews clamor for his death, John 19:4-8. Conversation between our Lord and Pilate, John 19:9-11. Pilate expostulates with the Jews on their barbarous demands; but they become more inveterate, and he delivers Christ into their hands, John 19:12-16. He, bearing his cross, is led to Golgotha, and crucified, John 19:17-22. The soldiers cast lots for his raiment, John 19:23, John 19:24. Jesus commends his mother to the care of John, John 19:25-27. Jesus thirsts, receives vinegar, and dies, John 19:28-30. The Jews request that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ; the Scriptures fulfilled in these acts, John 19:31-37. Joseph of Arimathea begs the body of Christ; and Nicodemus brings spices to embalm it, John 19:38-40. He is laid in a new sepulchre, John 19:41, John 19:42.

Ellicott's Commentary for English Readers

John 19 Introduction

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XIX.

For the scourging of Jesus and the delivery to be crucified (John 19:1-16), comp. generally Notes on Matthew 27:24-30; Mark 15:15-19, Luke 23:24-25.

The Expositor's Greek Testament

John 19 Introduction

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CHAPTER 19.

Pilate, after scourging Jesus, again pronounces Him guiltless.

Meyer's Critical and Exegetical Commentary on the New Testament

John 19 Introduction

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CHAPTER 19

John 19:3. καὶ ἔλεγον] B. L. U. X. Λ. Π. א. Curss., most Verss. Cyr. Nom. Aug.: καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον. Rightly adopted by Lachm. and Tisch. The Recepta originated in a mechanical way, just as readily through an erroneous transition from the first αὐτόν to the second, as through the apparently unnecessary, indeed unsuitable, character which ἤρχ. πρ. αὐτ. might possess.

ἐδίδουν] Lachm. and Tisch.: ἐδίδοσαν. But see on John 15:22.

John 19:4. Elz. Scholz: ἐξῆλθεν οὖν. Lachm.: καὶ ἐξῆλθεν. The witnesses are very much divided, but there is preponderant testimony in favour of καὶ ἐξῆλθ. (A. B. K. L. X. Π. Curss. Syr. Aeth. Cyr.). Nevertheless, considering the frequency of such insertions, the omission of the particle (Griesb. Tisch.) is sufficiently justified by D. Γ. א. Curss. Verss.

ἐν αὐτ. οὐδ. αἰτ. εὑρ.] Very many variations, amongst which the simple αἰτ. οὐχ εὐρ. would, with Tisch., be preferable, if it were not that it has only א.* in its favour.

John 19:6. αὐτόν] is omitted after the second σταύρ. in Elz. Tisch., but has the preponderance of testimony in its favour, for amongst the Uncials only B. L. omit it. Nevertheless, the addition was so easily suggested of itself, and through Luke 23:21, Mark 15:13, John 19:15, that it is to be regarded as a supplement.

John 19:7. ἡμῶν] is wanting in B. D. L. Δ. א. Vulg. It. Or. Hil. Aug. Deleted by Lachm. and Tisch. But how easily might its omission have been caused, partly by the preceding syllable MON, partly by its being apparently superfluous!

John 19:10. After λέγει, Elz. Lachm. have οὖν, which, indeed, is wanting only in A. א. Curss. Syr. Perss. Copt. Arm. Slav. Cyr. (deleted by Tisch.); considering, however, the appropriateness of the connection which it expresses, it would hardly have been omitted had it been genuine. The copyists can scarcely have felt that there was anything cumbrous (in answer to Lücke, De Wette) in the expression.

John 19:11. εἶχες] A. D. L. X. Y. Λ. Π. א. Curss.: ἔχες. Defended by Buttmann in the Stud. u. Krit. 1858, p. 485 ff., adopted by Tisch. An old copyist’s mistake, which is supported by none of the Verss. except Copt., and by none of the Fathers, which, however, crept in readily enough after the shortly preceding ἔχω.

John 19:12. ἔχραζον] Lachm. Tisch.: ἐχραύγαζον, according to important witnesses, indeed, but derived from John 19:6; John 19:18; John 19:40, whence B. D. Curss. have directly repeated ἐκραύγασαν.

John 19:13. τοῦτον τὸν λόγον] The genit. plur., and that either τούτων τῶν λόγων, or, more strongly still, τῶν λόγων τούτων, is so decisively attested, that the latter, with Lachm. and Tisch., is to be adopted. The Recepta is derived from John 19:8.

John 19:14. Instead of δέ after ὥρα, Lachm. and Tisch. have ἦν, on decisive testimony; δέ is a stylistic correction.

ἕκτη] D. L. X. Δא.** Curss. Chronic, alex. (the latter appealing to the ἀκριβῆ ἀντίγραφα, nay, even to the ἰδιόχειρον of John!) Nonn. Sev. ant. (appealing to Euseb.) Ammon. Theophyl.: τρίτη. An old harmonistic alteration in conformity with Mark 15:25 (comp. Matthew 27:45; Mark 15:33; Luke 23:44).

John 19:16-17. Instead of ἤγαγον, Elz. has ἀπήγαγον, against decisive testimony. But B. L. X. Curss. Codd. N. Copt. Cyr. entirely omit καὶ ἤγαγον. So Lachm. and Tisch. But if the continuation had here been supplied from the parallel passages, not ἤγαγον, but ἀπήγαγον (comp. Matthew 27:31; Luke 23:26), would have the preponderance of testimony. καὶ ἤγαγον, however, might easily have disappeared in the course of transcription, owing to a transition having been at once made from the first καί to the second.

τὸν σταυρ. αὑτοῦ] Lachm.: αὐτῷ τ. στ. (B. X.); ἑαυτῷ τ. στ. (L. א. Or.). The latter, in favour of which D. also testifies with ἐαυτοῦ, is to be preferred. The reflexive pronoun was frequently neglected. The Recepta is an alteration in conformity with the most current mode of expression.

John 19:20. The order of the words Ἐβρ., Ῥωμ., Ἐλλ. (so Tisch., according to B. L. X. א. Curss. Copt. Sah. Aeth. Cyr.) has probability, considering the standpoint of Pilate, in its favour.

John 19:26-27. Instead of ἰδού, we should, in conformity with important testimony, read both times with Lachm. and Tisch. ἴδε, frequent in John (he has ἰδού only in John 4:35, John 16:32, and from the LXX. John 12:15), though we are not to assume any difference of meaning between the two forms.

John 19:29. οὖν] is wanting in A. B. L. X. Codd. It., whilst a few other witnesses (including א.) have δέ. Rightly deleted by Lachm. Tisch.

οἱ δὲ πλήσ. σπόγγ. ὀξ. καί] Lachm.: σπόγγ. οὖν μεστὸν τοῦ ὅξους, according to B. L. X. א. Curss. Verss. Cyr. Hilar. So also Tisch., but without τοῦ, which X. א. do not contain. The Recepta is shaped in conformity with Matthew 27:48, Mark 15:36, where οἱ δέ was readily suggested as an insertion on account of the change of persons.

John 19:31. Instead of ἐκείνου, Elz. has ἐκείνη, against decisive testimony.

John 19:35. καὶ ὑμεῖς] Elz. has merely ὑμεῖς. But καί is so strongly attested, and might be so readily omitted as being without reference, that it must be preserved.

John 19:40. ἐν ὀθον.] The mere ὀθον. (Elz. Lachm.) is very strongly attested (B. K. L. X. Y. Π. א.), but the superfluous ἐν might readily be passed over, comp. John 12:44, especially as the preponderance of parallel passages present the mere dative.

The People's New Testament

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John Глава 19 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Joh 19:1-16.

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Joh 19:1-16.

JESUS BEFORE PILATE--SCOURGED--TREATED WITH OTHER SEVERITIES AND INSULTS--DELIVERED UP, AND LED AWAY TO BE CRUCIFIED.

1-3. Pilate took Jesus and scourged him--in hope of appeasing them. (See

Mr 15:15).

"And the soldiers led Him away into the palace, and they call the whole band"

(Mr 15:16)

--the body of the military cohort stationed there--to take part in the mock coronation now to be enacted.

Barnes' Notes on the Bible

John 19:1

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See the notes at Matthew 27:26-30.