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PARALLEL HISTORY BIBLE - John 19:18
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LXX- Greek Septuagint - John 19:18 οπου 3699 αυτον 846 εσταυρωσαν 4717 5656 και 2532 μετ 3326 αυτου 846 αλλους 243 δυο 1417 εντευθεν 1782 και 2532 εντευθεν 1782 μεσον 3319 δε 1161 τον 3588 ιησουν 2424
Douay Rheims Bible Where they crucified him, and with him two others, one on each side, and Jesus in the midst.
King James Bible - John 19:18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.
World English Bible where they crucified him, and with him two others, on either side one, and Jesus in the middle.
Early Church Father Links Anf-09 xvi.ii.v.xxiv Pg 7, Npnf-104 iv.x.xxii Pg 4, Npnf-106 vi.vi.xi Pg 6, Npnf-106 vi.vi.xv Pg 5, Npnf-108 ii.CXXV Pg 6, Npnf-114 iv.lxxxvii Pg 0, Npnf-114 iv.lxxxvii Pg 2, Npnf-114 v.lxxxvii Pg 0, Npnf-114 v.lxxxvii Pg 2
World Wide Bible Resources
John 19:18
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 viii.ii.xxxv Pg 5
Ps. xxii. 16. And indeed David, the king and prophet, who uttered these things, suffered none of them; but Jesus Christ stretched forth His hands, being crucified by the Jews speaking against Him, and denying that He was the Christ. And as the prophet spoke, they tormented Him, and set Him on the judgment-seat, and said, Judge us. And the expression, “They pierced my hands and my feet,” was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them. And that these things did happen, you can ascertain from the Acts of Pontius Pilate.1838 1838 ἄκτων. These Acts of Pontius Pilate, or regular accounts of his procedure sent by Pilate to the Emperor Tiberius, are supposed to have been destroyed at an early period, possibly in consequence of the unanswerable appeals which the Christians constantly made to them. There exists a forgery in imitation of these Acts. See Trollope. And we will cite the prophetic utterances of another prophet, Zephaniah,1839 1839 The reader will notice that these are not the words of Zephaniah, but of Zechariah (ix. 9), to whom also Justin himself refers them in the Dial. Tryph., c. 53. [Might be corrected in the text, therefore, as a clerical slip of the pen.] to the effect that He was foretold expressly as to sit upon the foal of an ass and to enter Jerusalem. The words are these: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee; lowly, and riding upon an ass, and upon a colt the foal of an ass.”1840 1840
Anf-01 viii.iv.xcvii Pg 5
That is, Ps. xxii. 16–18. Psalm thus refers to the suffering and to the cross in a parable of mystery: ‘They pierced my hands and my feet; they counted all my bones. They considered and gazed on me; they parted my garments among themselves, and cast lots upon my vesture.’ For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot. And this very Psalm you maintain does not refer to Christ; for you are in all respects blind, and do not understand that no one in your nation who has been called King or Christ has ever had his hands or feet pierced while alive, or has died in this mysterious fashion—to wit, by the cross—save this Jesus alone.
Anf-03 iv.ix.viii Pg 55
See Ps. xxii. 16 (xxi. 17 in LXX.) And the suffering of this “extermination” was perfected within the times of the lxx hebdomads, under Tiberius Cæsar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April,1245 1245 i.e., March 25. on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses.1246 1246
Anf-03 iv.ix.x Pg 9
Ps. xxii. 16 (xxi. 17 in LXX.). and, “They put into my drink gall, and in my thirst they slaked me with vinegar;”1320 1320
Anf-03 iv.ix.x Pg 49
Ver. 16 (17 in LXX.). —which is the peculiar atrocity of the cross; and again when He implores the aid of the Father, “Save me,” He says, “out of the mouth of the lion”—of course, of death—“and from the horn of the unicorns my humility,”1353 1353
Anf-03 v.iv.iv.xix Pg 10
Ps. xxii. 16. which is the special cruelty of the cross. And again, when He implores His Father’s help, He says, “Save me from the lion’s mouth,” that is, the jaws of death, “and my humiliation from the horns of the unicorns;” in other words, from the extremities of the cross, as we have shown above. Now, David himself did not suffer this cross, nor did any other king of the Jews; so that you cannot suppose that this is the prophecy of any other’s passion than His who alone was so notably crucified by the nation. Now should the heretics, in their obstinacy,3364 3364 Hæretica duritia. reject and despise all these interpretations, I will grant to them that the Creator has given us no signs of the cross of His Christ; but they will not prove from this concession that He who was crucified was another (Christ), unless they could somehow show that this death was predicted as His by their own god, so that from the diversity of predictions there might be maintained to be a diversity of sufferers,3365 3365 Passionum, literally sufferings, which would hardly give the sense. and thereby also a diversity of persons. But since there is no prophecy of even Marcion’s Christ, much less of his cross, it is enough for my Christ that there is a prophecy merely of death. For, from the fact that the kind of death is not declared, it was possible for the death of the cross to have been still intended, which would then have to be assigned to another (Christ), if the prophecy had had reference to another. Besides,3366 3366 Nisi. if he should be unwilling to allow that the death of my Christ was predicted, his confusion must be the greater3367 3367 Quo magis erubescat. if he announces that his own Christ indeed died, whom he denies to have had a nativity, whilst denying that my Christ is mortal, though he allows Him to be capable of birth. However, I will show him the death, and burial, and resurrection of my Christ all3368 3368 Et—et—et. indicated in a single sentence of Isaiah, who says, “His sepulture was removed from the midst of them.” Now there could have been no sepulture without death, and no removal of sepulture except by resurrection. Then, finally, he added: “Therefore He shall have many for his inheritance, and He shall divide the spoil of the many, because He poured out His soul unto death.”3369 3369
Anf-03 v.iv.v.xlii Pg 22
Ps. xxii. 16. Indeed, the details of the whole event are therein read: “Dogs compassed me about; the assembly of the wicked enclosed me around. All that looked upon me laughed me to scorn; they did shoot out their lips and shake their heads, (saying,) He hoped in God, let Him deliver Him.”5141 5141
Anf-03 v.iv.v.xlii Pg 23
Ps. xxii. 16, 7, 8. Of what use now is (your tampering with) the testimony of His garments? If you take it as a booty for your false Christ, still all the Psalm (compensates) the vesture of Christ.5142 5142 We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; totus psalmus vestimenta sunt Christi.” The general sense is apparent. If Marcion does suppress the details about Christ’s garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke’s history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler). But, behold, the very elements are shaken. For their Lord was suffering. If, however, it was their enemy to whom all this injury was done, the heaven would have gleamed with light, the sun would have been even more radiant, and the day would have prolonged its course5143 5143
Anf-03 iv.ix.xiii Pg 18
Ps. xxii. 16, 17 (xxi. 17, 18, in LXX.); and lxix. 21 (lxviii. 22 in LXX.). These things David did not suffer, so as to seem justly to have spoken of himself; but the Christ who was crucified. Moreover, the “hands and feet,” are not “exterminated,”1397 1397 i.e., displaced, dislocated. except His who is suspended on a “tree.” Whence, again, David said that “the Lord would reign from the tree:”1398 1398 See c. x. above. for elsewhere, too, the prophet predicts the fruit of this “tree,” saying “The earth hath given her blessings,”1399 1399
Anf-01 viii.ii.li Pg 2
Isa. liii. 8–12. Hear, too, how He was to ascend into heaven according to prophecy. It was thus spoken: “Lift up the gates of heaven; be ye opened, that the King of glory may come in. Who is this King of glory? The Lord, strong and mighty.”1873 1873
Anf-03 iv.ix.x Pg 55
Isa. liii. 12 (in LXX.). Comp., too, Bp. Lowth. Oehler’s pointing again appears to be faulty. who else (shall so do) but He who “was born,” as we have above shown?—“in return for the fact that His soul was delivered unto death?” For, the cause of the favour accorded Him being shown,—in return, to wit, for the injury of a death which had to be recompensed,—it is likewise shown that He, destined to attain these rewards because of death, was to attain them after death—of course after resurrection. For that which happened at His passion, that mid-day grew dark, the prophet Amos announces, saying, “And it shall be,” he says, “in that day, saith the Lord, the sun shall set at mid-day, and the day of light shall grow dark over the land: and I will convert your festive days into grief, and all your canticles into lamentation; and I will lay upon your loins sackcloth, and upon every head baldness; and I will make the grief like that for a beloved (son), and them that are with him like a day of mourning.”1358 1358
Anf-03 v.iv.iv.xix Pg 16
Isa. liii. 12. For there is here set forth the cause of this favour to Him, even that it was to recompense Him for His suffering of death. It was equally shown that He was to obtain this recompense for His death, was certainly to obtain it after His death by means of the resurrection.3370 3370 Both His own and His people’s.
Anf-03 v.iv.v.x Pg 8
This seems to be Isa. liii. 12, last clause. For in an earlier passage, speaking in the person of the Lord himself, he had said: “Even though your sins be as scarlet, I will make them as white as snow; even though they be like crimson, I will whiten them as wool.”3767 3767
Anf-03 v.iv.v.xlii Pg 19
Comp. Luke xxiii. 33 with Isa. liii. 12. Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel),5138 5138 This remarkable suppression was made to escape the wonderful minuteness of the prophetic evidence to the details of Christ’s death. for he had his eye upon the Psalm: “They parted my garments amongst them, and cast lots upon my vesture.”5139 5139
Anf-03 v.viii.xx Pg 9
Isa. liii. 12. “He was pierced in His hands and His feet;”7402 7402
Anf-01 ii.ii.xvi Pg 6
Isa. liii. The reader will observe how often the text of the Septuagint, here quoted, differs from the Hebrew as represented by our authorized English version. And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.”71 71
Anf-01 ix.iii.xxiii Pg 22
[That our Lord was prematurely old may be inferred from the text which Irenæus regards as proof that he literally lived to be old. St. John viii. 56, 57; comp. Isa. liii. 2.]
Anf-01 ix.iv.xx Pg 13
Isa. liii. 2. that He sat upon the foal of an ass;3676 3676
Anf-01 viii.iv.xlii Pg 4
Isa. liii. 1, 2. (And what follows in order of the prophecy already quoted.2065 2065 Chap. xiii. ) But when the passage speaks as from the lips of many, ‘We have preached before Him,’ and adds, ‘as if a child,’ it signifies that the wicked shall become subject to Him, and shall obey His command, and that all shall become as one child. Such a thing as you may witness in the body: although the members are enumerated as many, all are called one, and are a body. For, indeed, a commonwealth and a church,2066 2066 ἐκκλησία Lat. vers. has conventus. though many individuals in number, are in fact as one, called and addressed by one appellation. And in short, sirs,” said I, “by enumerating all the other appointments of Moses I can demonstrate that they were types, and symbols, and declarations of those things which would happen to Christ, of those who it was foreknown were to believe in Him, and of those things which would also be done by Christ Himself. But since what I have now enumerated appears to me to be sufficient, I revert again to the order of the discourse.2067 2067 Literally, “to the discourse in order.”
Anf-02 vi.iii.iii.i Pg 13.1
Anf-03 v.iv.v.xiv Pg 48
Famulis et magistratibus. It is uncertain what passage this quotation represents. It sounds like some of the clauses of Isa. liii. Now, since hatred was predicted against that Son of man who has His mission from the Creator, whilst the Gospel testifies that the name of Christians, as derived from Christ, was to be hated for the Son of man’s sake, because He is Christ, it determines the point that that was the Son of man in the matter of hatred who came according to the Creator’s purpose, and against whom the hatred was predicted. And even if He had not yet come, the hatred of His name which exists at the present day could not in any case have possibly preceded Him who was to bear the name.3980 3980 Personam nominis. But He has both suffered the penalty3981 3981 Sancitur. in our presence, and surrendered His life, laying it down for our sakes, and is held in contempt by the Gentiles. And He who was born (into the world) will be that very Son of man on whose account our name also is rejected.
Anf-03 v.ix.xi Pg 19
Isa. liii. 1, 2. These are a few testimonies out of many; for we do not pretend to bring up all the passages of Scripture, because we have a tolerably large accumulation of them in the various heads of our subject, as we in our several chapters call them in as our witnesses in the fulness of their dignity and authority.7892 7892 [See Elucidation III., and also cap. xxv. infra.] Still, in these few quotations the distinction of Persons in the Trinity is clearly set forth. For there is the Spirit Himself who speaks, and the Father to whom He speaks, and the Son of whom He speaks.7893 7893 [See De Baptismo, cap. v. p. 344, Ed. Oehler, and note how often our author cites an important text, by half quotation, leaving the residue to the reader’s memory, owing to the impetuosity of his genius and his style: “Monte decurrens velut amnis, imbres quem super notas aluere ripas fervet, etc.”] In the same manner, the other passages also establish each one of several Persons in His special character—addressed as they in some cases are to the Father or to the Son respecting the Son, in other cases to the Son or to the Father concerning the Father, and again in other instances to the (Holy) Spirit.
Anf-03 iv.iv.xviii Pg 16
Isa. liii. 2. If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry;308 308
Anf-03 iv.ix.xiv Pg 3
See Isa. liii. 2 in LXX. “a man set in the plague,1446 1446
Anf-03 v.iv.iv.xvii Pg 7
Sentences out of Isa. lii. 14 and liii. 2, etc. Similarly the Father addressed the Son just before: “Inasmuch as many will be astonished at Thee, so also will Thy beauty be without glory from men.”3331 3331
Anf-03 v.vii.ix Pg 10
Matt. x. 41. It is manifest also, that he who honours a prisoner of Jesus Christ shall receive the reward of the martyrs.
Anf-03 v.iv.iv.vii Pg 7
Isa. liii. 2, 3, according to the Septuagint. “marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;”3185 3185
Treasury of Scriptural Knowledge, Chapter 19VERSE (18) - Joh 18:32 Ps 22:16 Isa 53:12 Mt 27:35-38,44 Mr 15:24-28
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