Then because of the Jews’ Preparation Day (for the tomb was near at hand) they laid Jesus there.
Parallel Translations
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Then because of the Jews’ Preparation Day (for the tomb was near at hand) they laid Jesus there.
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There layde they Iesus because of the Iewes saboth even for the sepulcre was nye at honde.
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There then laide they Iesus, because of the Iewes Preparation day, for the sepulchre was neere.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to John 19:42 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 19:14 Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, “Behold, your King!”
- John 19:31 Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn’t remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away.
- Isaiah 53:9 They made his grave with the wicked, and with a rich man in his death, although he had done no violence, nor was any deceit in his mouth.
- John 19:41 Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid.
- Psalms 22:15 My strength is dried up like a potsherd. My tongue sticks to the roof of my mouth. You have brought me into the dust of death.
- Matthew 12:40 For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth.
- John 19:20 Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek.
- Acts 13:29 When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb.
- 1 Corinthians 15:4 that he was buried, that he was raised on the third day according to the Scriptures,
- Colossians 2:12 having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Trapp 1656 · Public Domain 42 There laid they Jesus therefore because of the…
42 There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
Ver. 4:2. Because of the Jews] That they might not do servile work on the sabbath, though it were to inter Christ’s body. See Luk 23:56.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain There they immediately buried Christ, because the time strictly…
There they immediately buried Christ, because the time strictly called the preparation (for the whole day was so called) was nigh at hand. See a fuller account of the history of our Saviour’s passion, death, and burial:
See Poole on "Mat 27:1", and following verse to Mat 27:66, where what is said by all the evangelists is compared together, and made one complete history.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain There laid they Jesus therefore,.... Because it was a…
There laid they Jesus therefore,.... Because it was a new sepulchre, and no man had been ever laid there before; and some other reasons are added:
because of the Jews' preparation day; either for the Chagigah, or the sabbath, which was just at hand; the Persic version reads, "the night of the sabbath": for this reason, they could not dig a grave purposely for him; for it was forbidden on feast days; and therefore they put him into a tomb ready made: the canon runs (i),
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"they may not dig pits, "nor graves", on a solemn feast day.''
The former of these, the commentators say (k), are graves dug in the earth, and the latter edifices built over graves; and for the same reason, because it was such a day, they did not take his body to any of their houses, and embalm and anoint it, as they otherwise would have done; but this being a solemn day, and the sabbath drawing on apace, they hastened the interment, and took the most opportune place that offered:
for the sepulchre was nigh at hand; some say about an hundred and eight feet from the cross, and others an hundred and thirty feet, though some say but fifty or sixty, at furthest it was not far off.
(i) Misn. Moed Katon, c. 1. sect. 6. (k) Maimon. & Bartenora in ib.
Next: John Chapter 20
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Because of the preparation - That is, they chose…
Because of the preparation - That is, they chose the rather to lay him in that sepulchre which was nigh, because it was the day before the Sabbath, which also was drawing to an end, so that they had no time to carry him far.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 42. Because of the Jews' preparation] From this…
Verse 42. Because of the Jews' preparation] From this it may be conjectured that they had designed to have put him in a more magnificent tomb; or, that they intended to make one expressly for himself after the passover: or, that they had designed to have put him somewhere else, but could not do it for want of time; and that they put him here because the tomb was nigh. It appears plainly, from embalming, c., that none of these persons had any hope of the resurrection of Christ. They considered him as a great and eminent prophet, and treated him as such.
1. IN the burial of our Lord, a remarkable prophecy was fulfilled: His death was appointed with the wicked and with a rich man was his tomb. See Lowth on Isa 53:9. Every thing attending his mock trial, his passion, his death, his burial, c., afforded the fullest proof of his innocence. In still continuing to reject him, the Jews seem to have exceeded the ordinary bounds of incredulity and callousness of heart. One might imagine that a candid attention to the Gospel facts, collated with those passages in the law and in the prophets which they acknowledge to speak of the Messiah, would be sufficient to furnish them with the utmost evidence and fullest conviction that he is the Christ, and that they are to expect none other. But where people once make a covenant with unbelief, argument, reason, demonstration, and miracles themselves, fail to convince them. As their conviction, through this obstinacy, is rendered impossible, it belongs to God's justice to confound them. At present they have scarcely any correct knowledge of the true God and, while they continue to reject the genuine faith, they are capable of crediting the most degrading absurdities.
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2. The holy sepulchre, or what has long passed for the burial place of our Lord, is now no more! On the following information the reader may depend: "On the night of October 11, 1808, the Church of the Holy Sepulchre was discovered to be on fire; and between five and six in the morning the burning cupola, with all the melting and boiling lead upon it, fell in. The excessive heat which proceeded from this immense mass of liquid fire, caused not only the marble columns, which supported the gallery, to burst; but likewise the marble floor of the Church, together with the pilasters and images in bas relief that decorate the chapel, containing the holy sepulchre, situated in the centre of the church. Shortly after, the massive columns which supported the gallery, fell down, together with the whole of the walls." Thus has perished the famous church raised by the Empress Helena fourteen hundred years ago, over the place where the body of our blessed Lord was supposed to have been deposited, while he lay under the power of death. And thus has perished an engine of superstition, fraud, and imposture. To the most sinful purposes has this holy sepulchre been abused. The Greeks and Armenians have pretended that, on every Easter-eve, fire descends from heaven, and kindles all the lamps and candles in the place; and immense crowds of pilgrims frequent this place, on these occasions, in order to witness this ceremony, to light a taper at this sacred flame, and with these candles to singe and daub pieces of linen, which are afterwards to serve for winding sheets; for, says Mr. Maundrell, who was present, April 3rd, 1697, and witnessed the whole of this absurd and abominable ceremony, "it is the opinion of these poor people that, if they can but have the happiness to be buried in a shroud smutted with this celestial fire, it will certainly secure them from the flames of hell."
See the whole of his circumstantial account of this imposture, and the ridiculous and abominable ceremonies with which it is accompanied, in his Journey from Aleppo to Jerusalem, edit. 5th, pp. 94-97; and let the reader thank God that he is not degraded with a superstition that renders the grace of the Gospel of none effect.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 42. the Jews’ preparation day] Perhaps another slight indication…
42. the Jews’ preparation day] Perhaps another slight indication that the Gospel was written outside Palestine. Or the addition ‘of the Jews’ may point to the time when there was already a Christian ‘preparation-day.’ See notes on ‘the Passover of the Jews’ (Joh_2:13; Joh_11:55).
It would seem as if the burial was hastily and temporarily performed. They probably intended after the Sabbath to make a more solemn and complete burial elsewhere.
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was nigh at hand] Perhaps this fact suggested to Joseph the thought of going to Pilate. He had a sepulchre of his own close to Golgotha.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (42) The Jews’ preparation day.—Comp. Joh_19:14; Joh_19:31, and Excursus…
(42) The Jews’ preparation day.—Comp. Joh_19:14; Joh_19:31, and Excursus F: The Day of the Crucifixion of our Lord, p. 559.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain There, therefore, by reason of the preparation of the…
There, therefore, by reason of the preparation of the Jews, for the sepulcher was nigh at hand, they laid Jesus. John assigns the rapidity with which the process could be completed as a reason for entombment in this particular garden sepulcher, and the ground of the urgency was the "preparation" solemnities. Once more the critics divide into two groups as to the significance of this reference to the date of the Lord"s death. It is obvious that both the synoptists and John imply that it was a "Friday," and that the next day was the sabbath. Why, for the third time in the space of a few lines, should this circumstance be noticed? On the first occasion, the morning of the day is said to be "the preparation of the Passover;" on the second it is called "preparation before the sabbath," and John adds that that particular sabbath was a "high day," which, as we have seen, is explained by remembering that its sanctity was doubled, seeing that on that particular year the weekly sabbath would coincide with the 15th of Nisan, which had a sabbatic value of its own. Now he says for the third time it was the "preparation of the Jews as we understand it, a day or a time when special preparations were being made by the Jews, and that before sunset, for the slaying of the Paschal lamb. Moreover, the sabbath was drawing on. (epefwsken , Luk_23:54) This threefold statement implies that there was something more in the paraskeuh than the Friday of the Passover week. It is curious to observe the precisely contradictory conclusions drawn from this statement by two classes of interpreters. Godet has given an interesting sketch (vol. 3. pp. 286, 287) of the extraordinary idea of M. Lutteroth, that the Lord was crucified on the 10th of Nisan! that he rose from the dead three full days and nights afterwards, on the morning of the 14th. But why should John three times over thus designate the day? and why should the synoptists lay such emphasis on its being the "preparation," if the day were really the first great day of the Passover Feast? It is remarkable that St. Paul, referring to the institution of the Eucharist, does not say "on the night of the Passover meal," but on "the night in which he was betrayed", (1Co_11:23) and he speaks of Jesus as the (aparch) "Firstfruits of the dead," as though the resurrection morning coincided with the presentation of the firstfruits, which, on the idea that Jesus suffered on the 15th, would have been presented on the morning of the Jewish sabbath, while the reference 1Co_5:7-9, written at the time of a Passover, is rather in favor of the slaying of the Paschal lamb coinciding with the death of Jesus than the institution of the Eucharist doing so. The most extraordinary reference to the Paraskeuh is that which St. Matthew Mat_28:6 introduces, when he actually refers to the sabbath when it had begun (on the evening of the 14th or 15th, whichever it was, i.e. after 6 p.m.) under the designation of "the day after the preparation." Generally the more important day would receive its own proper name, and not be designated by the less signal day. Why did not St. Matthew say, "On the morrow, which was the Sabbath"? The one group of interpreters answer that he wished to discriminate the veritable sabbath as distinct from the half-sabbath of the previous day, made so by being also the great day of the feast! But it is more natural to suppose that "the day of preparation," the death-day of the Lord, loomed so largely in the mind of the evangelist, that its morrow derived importance in this particular instance from itself. The only real difficulty in settling this wearisome controversy arises from one statement in the synoptists, which, if resolved in the rigid sense of limiting their expressions to the evening of the 14th and beginning of the 15th, involves us in grave difficulties when considering five or six distinct and independent statements of John"s Gospel. We have shown at each of these places the double method of exegetical treatment that has been attempted, and in each case honesty compels us to admit that John is here in apparent discord with the synoptists. If, however, our Lord anticipated by a few hours the celebration of the Paschal supper, seeing that his "hour was come," not indeed deviating from the legal day (though, as Lord of the sabbath and greater than the temple, he was amply justified in doing so), but hurrying on the process between the 13th and 14th, when the water-bearers would be seen fetching their pure water for the purpose; and if he celebrated the Passover at the beginning rather than the end of the 14th of Nisan, then the apparent discord between John and the synoptists vanishes, and the terrible events of the trials and crucifixion of Jesus really took place at the time when the Jews (not Christ himself) were preparing for the Passover proper. On this hypothesis the two narratives would be no longer in hopeless antagonism. With this conclusion we are more satisfied, since, as we have seen in Joh_13:1 and elsewhere, the synoptists themselves afford numerous corroboratory evidences (Introduction, pp. 92-95).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:42 because it was the day of preparation for…
19:42 because it was the day of preparation for the Jewish Passover: See study note on 19:14. The Sabbath was approaching, so Joseph and Nicodemus (19:38-39) would return to complete the burial process later.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.