The Meaning of John 19:17 Explained

John 19:17

KJV: And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

YLT: and bearing his cross, he went forth to the place called Place of a Skull, which is called in Hebrew Golgotha;

Darby: And he went out, bearing his cross, to the place called place of a skull, which is called in Hebrew, Golgotha;

ASV: They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew, Golgotha:

KJV Reverse Interlinear

And  he bearing  his  cross  went forth  into  a place  called  [the place] of a skull,  which  is called  in the Hebrew  Golgotha: 

What does John 19:17 Mean?

Verse Meaning

John omitted the detail that Simon carried Jesus" cross ( Matthew 27:32; Mark 15:21; Luke 23:26), which might have detracted from John"s presentation of Jesus as the divine Savior. He also made no reference to Jesus" sufferings on the way to Calvary that Luke , who had a special interest in Jesus" humanity, stressed ( Luke 23:27-32).
The soldiers led Jesus from Pilate"s judgment seat to Golgotha. Normally an execution squad consisted of four legionnaires plus a centurion (cf27:23). [1] John did not comment on Jesus" painful journey to the cross, probably because He wanted to stress His deity. He did mention the fact that Jesus bore His own cross, however, probably for the same reason (cf. Genesis 22:6; Hebrews 13:11-13).
Criminals condemned to crucifixion, such as Jesus, normally carried all or only the crosspiece (Lat. patibulum) of their cross. [2] This was common procedure in crucifixions, as John"s original readers undoubtedly knew. Jesus evidently carried the crosspiece.
All the Gospel writers identified the place of Jesus" crucifixion as "the place of the skull." All but Luke gave its Aramaic title, namely, golgolta ("skull") the transliteration of which is Golgotha. "Calvary" is the transliteration of the Latin calvaria meaning "place of a skull." Why the place bore this name remains a mystery, though it may have been a common place for executions. Most modern scholars believe that the site was the traditional one over which the Church of the Holy Sepulcher now stands. There is little support for the fairly recent suggestion that Gordon"s Calvary was the correct location. The idea that Golgotha was on a hill came more from hymns than from Scripture.

Context Summary

John 19:10-17 - The Rejection Of The King
Pilate's pride was touched by that silence. In His reply our Lord refers to the relative responsibility of those who shared in His condemnation. It was as if He said, "Great as your sin is, in forfeiting your position, it is less than the sin of those who have put Me into your power." Pilate then became aware of the coil of evil in which he was caught. He was dealing with a matter that touched the unseen and eternal, but the threat to report him to Caesar suddenly brought him back to the earthly and human aspects of the case. With ill-concealed irritation he adopted the phraseology of the priests and cried, Behold your King! The Jews touched the lowest depth of degradation when, trampling under foot their national pride, they cried, We have no king but Caesar! Pilate signed the necessary documents and retired to his palace as having been himself sentenced. [source]

Chapter Summary: John 19

1  Jesus is scourged, crowned with thorns, and beaten
4  Pilate is desirous to release him,
15  but being overcome with the outrage of the crowd, he delivers him to be crucified
23  They cast lots for his garments
25  He commends his mother to John
28  He dies
31  His side is pierced
38  He is buried by Joseph and Nicodemus

Greek Commentary for John 19:17

They took [παρελαβον]
Second aorist active indicative of παραλαμβανω — paralambanō they took Jesus from Pilate. Cf. John 1:11; John 14:3. This is after the shameful scourging between 6 a.m. and 9 a.m. when the soldiers insult Jesus ad libitum (Mark 15:16-19; Matthew 27:27-30). [source]
Bearing the cross for himself [βασταζων αυτωι τον σταυρον]
Cf. Luke 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun αυτωι — hautōi “for himself” is in strict accord with Roman custom. “A criminal condemned to be crucified was required to carry his own cross” (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark 15:21.; Matthew 27:32.; Luke 23:26). See Mark 15:22.; Matthew 27:33.; Luke 23:33 for the meaning of “place of a skull” or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply Κρανιον — Kranion (Skull), a skull-looking place. [source]
Bearing [βαστάζων]
See on John 12:6; see on John 10:31. [source]
His cross [τὸν σταυρὸν αὑτοῦ]
The best texts read αὑτῷ or ἑαυτῷ , “bearing the cross for Himself.” John does not mention the impressment of Simon of Cyrene for this service. Compare Matthew 27:32; Mark 15:21; Luke 23:26. [source]
Skull []
See on Matthew 27:33. [source]

Reverse Greek Commentary Search for John 19:17

Luke 14:27 His own cross [τον σταυρον εαυτο]
This familiar figure we have had already (Luke 9:23; Mark 8:34; Matthew 10:38; Matthew 16:24). Each follower has a cross which he must bear as Jesus did his. ασταζω — Bastazō is used of cross bearing in the N.T. only here (figuratively) and John 19:17 literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus. [source]
John 10:31 Took up - again [ἐβάστασαν - πάλιν]
Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν tookup, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:“Send some one as a messenger to bearThe evil news to Teucros, that he first May lift ( βαστάσῃ ) my corpse by this sharp sword transfixed.”Sophocles, “Ajax,” 827. Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6. [source]
John 12:6 Not because he cared for the poor [ουχ οτι περι των πτωχων εμελεν αυτωι]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει — melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον — glōssokomeion (from γλωσσα — glōssa tongue, and κομεω — komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα — Ballomena is present passive participle (repeatedly put in) of βαλλω — ballō to cast or fling. The imperfect active (custom) of βασταζω — bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
John 5:2 There is [εστιν]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι — pulēi (gate) which occurs with the adjective προβατικη — probatikē (pertaining to sheep, προβατα — probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω — kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος — epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα — Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα — Bethsaida Having five porches Στοα — Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
Galatians 6:2 Bear ye one another‘s burdens [αλληλων τα βαρη βασταζετε]
Keep on bearing (present active imperative of βασταζω — bastazō old word, used of Jesus bearing his Cross in John 19:17. αρος — Baros means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one‘s load (πορτιον — phortion Galatians 6:5) is about to press one down. Then give help in carrying it. [source]
Hebrews 13:12 Wherefore Jesus also [διο και Ιησους]
The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι — hina hagiasēi ινα — hina and the first aorist active subjunctive of αγιαζω — hagiazō to sanctify), the means employed (δια του ιδιου αιματος — dia tou idiou haimatos by his own blood), the place of his suffering (επατεν — epathen as in Hebrews 5:8) is also given (εχω της πυλης — exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]
Revelation 9:11 In Hebrew [Ἑβραΐ̀στὶ]
Used only by John. Compare John 5:2; John 19:13, John 19:17, John 19:20; Revelation 16:16. [source]
Revelation 9:11 In Hebrew [Εβραιστι]
Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction. [source]
Revelation 9:11 His name is [ονομα αυτωι]
“Name to him” (nominative absolute and dative, as in Revelation 6:8).In Hebrew (Εβραιστι — Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction.In the Greek tongue With γλωσσηι — glōssēi or διαλεκτωι — dialektōi understood. As usual, John gives both the Hebrew and the Greek.Apollyon (Απολλυων — Apolluōn). Present active masculine singular participle of απολλυω — apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα — onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly. [source]

What do the individual words in John 19:17 mean?

And bearing [His] own - cross He went out to the called of the Skull Place which is called in Hebrew Golgotha
Καὶ βαστάζων ἑαυτῷ τὸν σταυρὸν ἐξῆλθεν εἰς τὸν λεγόμενον Κρανίου τόπον λέγεται Ἑβραϊστὶ Γολγοθᾶ

βαστάζων  bearing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: βαστάζω  
Sense: to take up with the hands.
ἑαυτῷ  [His]  own 
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
σταυρὸν  cross 
Parse: Noun, Accusative Masculine Singular
Root: σταυρός  
Sense: an upright stake, esp.
ἐξῆλθεν  He  went  out 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐξέρχομαι 
Sense: to go or come forth of.
λεγόμενον  called 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Κρανίου  of  the  Skull 
Parse: Noun, Genitive Neuter Singular
Root: κρανίον  
Sense: a skull.
τόπον  Place 
Parse: Noun, Accusative Masculine Singular
Root: τόπος 
Sense: place, any portion or space marked off, as it were from surrounding space.
λέγεται  is  called 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Ἑβραϊστὶ  in  Hebrew 
Parse: Adverb
Root: Ἑβραϊστί  
Sense: in Hebrew, i.
Γολγοθᾶ  Golgotha 
Parse: Noun, Nominative Feminine Singular
Root: Γολγοθᾶ  
Sense: the name of a place outside Jerusalem where Jesus was crucified; so called, apparently because its form resembled a skull.