The Meaning of John 19:31 Explained

John 19:31

KJV: 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.

YLT: The Jews, therefore, that the bodies might not remain on the cross on the sabbath, since it was the preparation, (for that sabbath day was a great one,) asked of Pilate that their legs may be broken, and they taken away.

Darby: The Jews therefore, that the bodies might not remain on the cross on the sabbath, for it was the preparation, (for the day of that sabbath was a great day,) demanded of Pilate that their legs might be broken and they taken away.

ASV: The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away.

KJV Reverse Interlinear

The Jews  therefore,  because  it was  {5625;2258:5713} 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. 

What does John 19:31 Mean?

Verse Meaning

The "day of preparation" was Friday, the day before the Sabbath (Saturday, cf. John 19:14; Mark 15:42). The Jews considered sundown the beginning of a new day. In this case the new day was a Sabbath. This Sabbath was an extra special day because it fell during Passover week. The Jews wanted to get the bodies down off their crosses so they would not defile the land. The Mosaic Law instructed the Jews to allow no one to remain hanging on a gibbet overnight because this would defile the land. Such a person was under God"s curse (cf. Deuteronomy 21:22-23; Joshua 8:29). To allow someone to remain overnight on a Passover Sabbath would be especially inappropriate.
Normally the Romans left victims of crucifixion hanging until they died, which sometimes took several days. Then they would leave their corpses on their crosses until the birds had picked the flesh off them. If they had to hasten their deaths for some reason, they would smash their legs with an iron mallet. This prevented the victims from using their legs to push themselves up to keep their chest cavities open allowing them to breathe. Death by asphyxiation, loss of blood, and shock would follow soon. [1] Archaeologists have found the remains of a victim of crucifixion with his legs smashed in Israel. [2]
"Thus the "breaking of the bones" was a sort of increase of punishment, by way of compensation for its shortening by the final stroke that followed." [3]

Context Summary

John 19:31-37 - The Pierced Side
How punctilious the Jewish leaders were to maintain each detail of their ritual! Remember that there is a religiousness which is not religion but its counterfeit.
John solemnly attests the fact of the blood and water. He knoweth that he saith true. It is referred to again in his Epistle, 1 John 5:6; 1 John 5:8. Science tells us that the presence of those two elements was evidence that there had been heart rupture, and that our Lord literally died of a broken heart. But it was also, as devout souls have loved to remember, a symbol of the "double cure," which Jesus has effected. Blood to atone; water to purify and cleanse. What a comfort it is that Jesus did not come by water alone! As we come to know ourselves better, we realize that only blood could meet our need. He bowed His head, that we might lift ours up to greet the eternal morning. [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 19:31

The Preparation [παρασκευη]
Friday. See John 19:14. Might not remain Negative final clause with ινα μη — hina mē and first aorist active (constative) subjunctive of μενω — menō A high day A “great” day, since “the sabbath day following synchronized with the first day of unleavened bread which was a ‹great‘ day” (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. That their legs might be broken Purpose clause with ινα — hina and the second aorist passive subjunctive of καταγνυμι — katagnumi with the augment retained in the subjunctive, a “false augment” common in later Greek as in the future in Matthew 12:20 with this verb (Robertson, Grammar, p. 365). This crurifragium was done with a heavy mallet and ended the sufferings of the victim. Legs Old word, here only in N.T. Might be taken away First aorist passive subjunctive of αιρω — airō with ινα — hina also. [source]
The Jews - Sabbath []
The Jews, who had so recently asserted their sole allegiance to Caesar, are now scrupulous about observing the letter of the law. [source]

Reverse Greek Commentary Search for John 19:31

Matthew 26:17 To eat the passover [παγειν το πασχα]
There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in John 18:28 it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John 13:1., John 13:27; John 18:28; John 19:14, John 19:31) rightly interpreted agree with the Synoptic Gospels (Matthew 26:17, Matthew 26:20; Mark 14:12, Mark 14:17; Luke 22:7, Luke 22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my Harmony of the Gospels for Students of the Life of Christ, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (ετοιμασωμεν — hetoimasōmen) after τελεις — theleis with ινα — hina For the asyndeton see Robertson, Grammar, p. 935. [source]
Mark 15:42 The preparation [παρασκευη]
Mark explains the term as meaning “the day before the sabbath” (προσαββατον — prosabbaton), that is our Friday, which began at sunset. See discussion on Matthew 27:57. The Jews had already taken steps to get the bodies removed (John 19:31). [source]
Mark 15:44 Whether he had been any while dead [ει παλαι απετανεν]
B D read ηδη — ēdē (already) again here instead of παλαι — palai (a long time). Mark does not tell the request of the Jews to Pilate that the legs of the three might be broken (John 19:31-37). Pilate wanted to make sure that Jesus was actually dead by official report. [source]
Luke 22:7 Must be sacrificed [εδει τυεσται]
This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 p.m. (beginning of Friday). The five passages in John (John 13:1.; John 13:27; John 18:28; John 19:14; John 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284). [source]
Luke 3:21 Jesus also having been baptized [και Ιησου βαπτιστεντος]
Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου — kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι — anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει — kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν — kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο — egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους — schizomenous rent asunder. [source]
Luke 3:21 The heaven was opened [ανεωιχτηναι τον ουρανον]
First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι — anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει — kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν — kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο — egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους — schizomenous rent asunder. [source]
John 19:14 The Preparation of the passover [παρασκευη του πασχα]
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη — paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε — Ide is here an exclamation with no effect on the case of βασιλευς — basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
Acts 13:29 From the tree [απο του χυλου]
Not here strictly a tree, but wood as already in Acts 5:30; Acts 10:29 and later in Galatians 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John 19:31). Paul does not distinguish the details here. [source]

What do the individual words in John 19:31 mean?

- Therefore the Jews because [the] Preparation it was so that not would remain on the cross the bodies on the Sabbath was for a high - day that - Sabbath asked - Pilate that might be broken their - legs and they might be taken away
Οἱ οὖν Ἰουδαῖοι ἐπεὶ Παρασκευὴ ἦν ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ σαββάτῳ ἦν γὰρ μεγάλη ἡμέρα ἐκείνου τοῦ σαββάτου ἠρώτησαν τὸν Πιλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν

Οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἰουδαῖοι  the  Jews 
Parse: Adjective, Nominative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
ἐπεὶ  because 
Parse: Conjunction
Root: ἐπεί  
Sense: when, since.
Παρασκευὴ  [the]  Preparation 
Parse: Noun, Nominative Feminine Singular
Root: παρασκευή  
Sense: a making ready, preparation, equipping.
ἦν  it  was 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
μείνῃ  would  remain 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: μένω  
Sense: to remain, abide.
σταυροῦ  cross 
Parse: Noun, Genitive Masculine Singular
Root: σταυρός  
Sense: an upright stake, esp.
σώματα  bodies 
Parse: Noun, Nominative Neuter Plural
Root: σῶμα  
Sense: the body both of men or animals.
σαββάτῳ  Sabbath 
Parse: Noun, Dative Neuter Singular
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
μεγάλη  a  high 
Parse: Adjective, Nominative Feminine Singular
Root: μέγας  
Sense: great.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἡμέρα  day 
Parse: Noun, Nominative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ἐκείνου  that 
Parse: Demonstrative Pronoun, Genitive Neuter Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
σαββάτου  Sabbath 
Parse: Noun, Genitive Neuter Singular
Root: σάββατον  
Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work.
ἠρώτησαν  asked 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἐρωτάω  
Sense: to question.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Πιλᾶτον  Pilate 
Parse: Noun, Accusative Masculine Singular
Root: Πειλᾶτος 
Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
κατεαγῶσιν  might  be  broken 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural
Root: κατάγνυμι  
Sense: to break.
τὰ  - 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
σκέλη  legs 
Parse: Noun, Accusative Neuter Plural
Root: σκέλος  
Sense: the leg, from the hip to the toes inclusive.
ἀρθῶσιν  they  might  be  taken  away 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural
Root: αἴρω  
Sense: to raise up, elevate, lift up.