Discovery BoxJohn 19:1-9 
Context19:1 Then Pilate took Jesus and had him flogged severely. 1 19:2 The soldiers 2 braided 3 a crown of thorns 4 and put it on his head, and they clothed him in a purple robe. 5 19:3 They 6 came up to him again and again 7 and said, “Hail, king of the Jews!” 8 And they struck him repeatedly 9 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 10 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 11 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 12 Pilate 13 said to them, “Look, here is the man!” 14 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 15 him! Crucify him!” 16 Pilate said, 17 “You take him and crucify him! 18 Certainly 19 I find no reason for an accusation 20 against him!” 19:7 The Jewish leaders 21 replied, 22 “We have a law, 23 and according to our law he ought to die, because he claimed to be the Son of God!” 24
19:8 When Pilate heard what they said, 25 he was more afraid than ever, 26 19:9 and he went back into the governor’s residence 27 and said to Jesus, “Where do you come from?” But Jesus gave him no answer.
1 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.
2 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.
3 tn Or “wove.”
4 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).
5 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
6 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
7 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
8 tn Or “Long live the King of the Jews!”
sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
9 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
10 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
11 tn Or “find no basis for an accusation”; Grk “find no cause.”
12 sn See the note on the purple robe in 19:2.
13 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
14 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
15 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
16 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
17 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
18 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
19 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
20 tn Or “find no basis for an accusation”; Grk “find no cause.”
21 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
22 tn Grk “answered him.”
23 sn This law is not the entire Pentateuch, but Lev 24:16.
24 tn Grk “because he made himself out to be the Son of God.”
25 tn Grk “heard this word.”
26 tn Grk “became more afraid.”
27 tn Grk “into the praetorium.”
