John Chapter 18 verse 32 Holy Bible

ASV John 18:32

that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die.
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BBE John 18:32

(That the word of Jesus might come true, pointing to the sort of death he would have.)
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DARBY John 18:32

that the word of Jesus might be fulfilled which he spoke, signifying what death he should die.
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KJV John 18:32

That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
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WBT John 18:32


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WEB John 18:32

that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.
read chapter 18 in WEB

YLT John 18:32

that the word of Jesus might be fulfilled which he said, signifying by what death he was about to die.
read chapter 18 in YLT

Pulpit Commentary

Pulpit CommentaryVerse 32. - In order that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he was about to die. Thus the very political order of the world, the whole process by which Judaea became a Roman province, was part of the wondrous plan by which Jew and Gentile should together offer up the awful sacrifice, and all the world be guilty of the death of its Lord. The manner of the death had been foretold by our Lord. In John 3:14 he spoke of being lifted up (ὑψωθήαι), in John 8:28 he charged the Jews with the intention of so lifting him up to die (ὅταν ὑψώσητε), implying a method of capital punishment which was contrary to their ordinary habits; and in John 12:32 he declared that this lifting up of the Son of man would create part of his sacred and Divine attraction to the human race. In the synoptists he is said to have repeatedly spoken of his σταυρός (Luke 14:27; Mark 8:34; Matthew 10:38; Matthew 16:24); but in Matthew 20:19 he had clearly predicted his crucifixion by the Gentiles (cf. Luke 9:22, 23). The manner or kind of death was full of significance; it provided opportunity for the royal demission of his own life; it gave conditions for much of the sublime self-manifestation of the closing hours; it has proved, notwithstanding all the shame and curse of the proceeding, eminently symbolic of the compassion with which he embraced the human race in all its defilement and all the variety of its need. We are not surprised to find that the evangelist saw, in the complicated relations of Jewish and Roman authority, a divinely ordered arrangement, and a clearly foreseen and predicted consummation. Luke 23:2 shows that the charge brought against Jesus was made to receive a coloring likely to prejudice the Roman governor against him: "We found this Man perverting our nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King." The uproar and the false and malicious charge would be more likely than any other to move Pilate against him; and thus the synoptic narrative, being presupposed, gives an explanation of the first question which John, as well as the synoptists, represents Pilate as first of all pressing upon the Divine Sufferer. Without Luke's statement, Pilate's question is abrupt and in. explicable; but it must be admitted that there is in John's narrative no direct hint of Luke's addition; and Christ's counter-question to the inquiry of Pilate (which last is given in the same form by all four evangelists) implies that he had not overheard the false charge which the Jews had brought into the court. The Lord was within the Praetorium. Pilate and the Jews were on the open, external space, where the altercation proceeded. We may also, with Steinmeyer, observe that nothing could appear more anomalous to Pilate than that these bigoted and rebellious priests, who perpetually resisted the claims of Roman governors to enforce tribute, should now hypocritically pretend that a prophet-leader of their own had been guilty of such a charge. Instead of resisting, the Pharisees would have fostered a demagogue who had taken such a disloyal part. Pilate would at once have suspected that there was something ominous in the very charge itself, when tumultuously pressed by a party who were accustomed to regard such proceedings as patriotic; and he saw with shrewdness that the Jews had merely cloaked their real antagonism by presenting an incrimination which, under ordinary circumstances, they would have treated as a crowning virtue.

Ellicott's Commentary

Ellicott's Commentary for English Readers(32) That the saying of Jesus might be fulfilled.--Comp. Note on John 18:9.Signifying what death he should die.--Better, signifying by what manner of death He should die. (Comp. Note on John 10:32.) For the prediction of the manner of death, comp. John 3:14; John 12:32; and Note on Matthew 20:19. If the Jews had possessed the power to put Him to death, they would have condemned Him on the technical charge of blasphemy, for which the punishment was stoning. (Comp. John 8:59; John 10:31; and Acts 7:51 et seq.) Crucifixion was not a Jewish punishment, and it was in the fact that He was executed, not by Jewish authority and on the charge of blasphemy, but by Roman authority and on a charge of Majestas (high treason), that His own prophecy of the manner of His death was fulfilled. . . .