1. Keener, John, 2:1134. Cf. Chrysostom, John, 85.1.317.
2. It is unclear why the place was called “Skull.” See Brown, John, 2:899–900.
3. The location has long been debated. See Brown, Death of the Messiah, 2:937–40.
4. Cf. Bruner, John, 1099.
5. Keener, John, 2:1135.
6. Martin Hengel, Crucifixion, trans. John Bowden (Philadelphia: Fortress, 1977), 22.
7. Ibid., 22–32.
8. Malina and Rohrbaugh, John, 264.
9. Hengel, Crucifixion, 31. Cf. Nicu Haas, “Anthropological Observations on the Skeletal Remains from Giv’at ha-Mivtar,” IEJ 20 (1970): 38–59.
10. See Brown, Death of the Messiah, 2:949–50.
11. Bo Reicke, The New Testament Era, trans. David E. Green (Philadelphia: Fortress, 1968), 186–87.
12. Malina and Rohrbaugh, John, 264.
13. Ernst Bammel and Moule, “The titulus,” in Bammel and Moule, Jesus and the Politics of His Day, 353–64 (353).
14. Reicke, New Testament Era, 187.
15. Brown, Death of the Messiah, 2:962–63.
16. Cf. Michaels, John, 949.
17. Schnackenburg, John, 3:271.
18. Bruner, John, 1101.
19. Barrett, John, 549.
20. Moulton, Grammar, 3:76. Cf. Moule, Idiom, 21.
21. BDF § 342.4.
22. Keener, John, 2:1138.
23. Ibid., 2:1139.
24. James S. Jeffers, The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity (Downers Grove, IL: InterVarsity Press, 1999), 43.
25. Helen K. Bond, “Discarding the Seamless Robe: The High Priesthood of Jesus in John’s Gospel” in Israel’s God and Rebecca’s Children: Christology and Community in Early Judaism and Christianity, ed. David B. Capes, April D. DeConick, Helen K. Bond, and Troy A. Miller (Waco, TX: Baylor University Press, 2007), 183–94 (184).
26. The Gospel also symbolically describes other physical objects, like the “night” in order to depict conflict with the light (3:2; 13:30), the jar left by the Samaritan woman (4:28), the loaves used to feed the large crowd (6:9), the charcoal fire (18:18; 21:9), and the great catch of fish without tearing the net (21:11). Cf. R. Alan Culpepper, “The Theology of the Johannine Passion Narrative: John 19:16b–30,” Neot 31 (1997): 21–37 (27).
27. The following is adapted from Bond, “Discarding the Seamless Robe,” 185–89.
28. See Schnackenburg, John, 3:274.
29. See Carson, John, 614–15.
30. Elizabeth G. Pemberton, “The Seamless Garment: A Note on John 19:23–24,” ABR 54 (2006): 50–55 (53).
31. See Heil, Blood and Water, 90–92.
32. Bond, “Discarding the Seamless Robe,” 189. Cf. John Paul Heil, “Jesus as the Unique High Priest in the Gospel of John,” CBQ 57 (1995): 729–45 (742). While the third option is to be preferred as the primary symbol intended by the seamless tunic, there is no reason to suggest that the other options are not also (secondarily) in view. Certainly the second option (the self-giving of the Son) is part and parcel of the nature of Jesus’s priesthood. But the first option (the unity of believers) is even more innately represented by the symbolism of the high priest.
33. Richard D. Patterson, “Psalm 22: From Trial to Triumph,” JETS 47 (2004): 213–33 (228).
34. Marianne Meye Thompson, “ ‘They Bear Witness to Me’: The Psalms in the Passion Narrative of the Gospel of John,” in The Word Leaps the Gap: Essays on Scripture and Theology in Honor of Richard B. Hays, ed. J. Ross Wagner, C. Kavin Rowe, and A. Katherine Grieb (Grand Rapids: Eerdmans, 2008), 267–83 (269).
35. Richard B. Hays, “Christ Prays the Psalms: Israel’s Psalter as Matrix of Early Christianity,” in The Conversion of the Imagination: Paul as Interpreter of Israel’s Scriptures (Grand Rapids: Eerdmans, 2005), 101–18 (111).
36. BDAG 737.
37. Ridderbos, John, 610.
38. Thompson, “They Bear Witness to Me,” 279.
39. Keener, John, 2:1141; Barrett, John, 551.
40. Cf. Carson, John, 615.
41. Richard Bauckham, “Mary of Clopas (John 19:25),” in Women in the Gospel Tradition, ed. George J. Brooke; SWR 31 (Lewiston, NY: Edwin Mellen, 1992), 231–55 (235).
42. Ibid., 237. See also Bauckham, Jude and the Relatives of Jesus, 45–133.
43. Ibid., 238.
44. Ibid., 242.
45. Bauckham, Jude and the Relatives of Jesus, 11.
46. See Dan Brown, The Da Vinci Code (New York: Doubleday, 2003).
47. Richard Bauckham, “Salome the Sister of Jesus, Salome the Disciple of Jesus, and the Secret Gospel of Mark,” NovT 33 (1991): 245–75 (257).
48. F. S. Spencer, “Women,” in Dictionary of Jesus and the Gospels, 2nd ed. (Downers Grove, IL: InterVarsity Press, 2013), 1004–13 (1013).
49. John McHugh, The Mother of Jesus in the New Testament (Garden City, NY: Doubleday, 1975), 376.
50. Ibid.
51. BDAG 468.
52. See also Schnackenburg, John, 3:279–81.
53. See Christian Paul Ceroke, “Mary’s Maternal Role in John 19, 25–27,” MarStud 11 (1960): 123–51.
54. Brown, John, 2:925.
55. Raymond E. Brown, Karl P. Donfried, Joseph A. Fitzmyer, and John Reumann, Mary in the New Testament: A Collaborative Assessment by Protestant and Roman Catholic Scholars (Philadelphia: Fortress, 1978), 217.
56. Bultmann, John, 673.
57. Cf. Heinz Schürmann, Jesu ureigener Tod (Freiburg: Herder, 1975), 20.
58. Barrett suggests that the statement “behold, your mother” recalls legal adoption language (John, 552). Culpepper suggests the language is “performative language” and is like a marriage declaration (“Theology of the Johannine Passion Narrative,” 30).
59. Cf. the “hospitality” motif employed elsewhere in the Gospel.