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John 19

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1 Then Pilate therefore took Jesus and flogged Him.

2 And the soldiers plaited a crown of thorns and put it on His head. And they put a purple robe on Him,

3 and said, Hail, King of the Jews! And they struck Him with their hands.

4 Then Pilate went out again and said to them, Behold, I bring him out to you so that you may know that I find no fault in him.

5 Then Jesus came out wearing the crown of thorns and the purple robe. And Pilate said to them, Behold the man!

6 Then when the chief priests and under-officers saw Him, they cried out, saying, Crucify! Crucify Him! Pilate said to them, You take Him and crucify Him, for I find no fault in him.

7 The Jews answered him, We have a Law, and by our Law he ought to die, because he made himself the Son of God.

8 Then when Pilate heard that saying, he was the more afraid.

9 And he went again into the praetorium and said to Jesus, Where are you from? But Jesus gave him no answer.

10 Then Pilate said to him, Do you not speak to me? Do you not know that I have authority to crucify you, and I have authority to release you?

11 Jesus answered, You could have no authority against Me unless it were given to you from above. Therefore he who delivered Me to you has the greater sin.

12 From this time, Pilate sought to release Him. But the Jews cried out, saying, If you let this man go, you are not Caesar's friend. Whoever makes himself a king speaks against Caesar.

13 Then when Pilate heard that saying, he brought Jesus out and sat down in the judgment seat at a place called the Pavement (but in the Hebrew, Gabbatha).

14 And it was the preparation of the Passover, and about the sixth hour. And he said to the Jews, Behold your king!

15 But they cried out, Away with him! Away with him! Crucify him! Pilate said to them, Shall I crucify your king? The chief priests answered, We have no king but Caesar.

16 Then he delivered Him up to them that He might be crucified. And they took Jesus and led Him away.

17 And bearing His cross, He went out to a place called, The Place of a Skull (which is called in the Hebrew, Golgotha)

18 where they crucified Him, and two others with Him, one on either side, and Jesus in the middle.

19 And Pilate wrote a title and put it on the cross. And the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS.

20 Then many of the Jews read this title, for the place where Jesus was crucified was near the city, and it was written in Hebrew, Greek, and Latin.

21 Then the chief priests of the Jews said to Pilate, Do not write, the king of the Jews, but that he said, I am king of the Jews.

22 Pilate answered, What I have written I have written.

23 Then when they had crucified Jesus, the soldiers took His garments and made four parts, one part to each soldier; and also His tunic. And the tunic was without seam, woven from the top throughout.

24 Therefore they said among themselves, Let us not tear it, but cast lots for it to find whose it shall be (that the Scripture might be fulfilled which says, "They parted my garments among them, and for my garment they cast lots"). Therefore the soldiers did these things.

25 And His mother stood by the cross of Jesus, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene.

26 Then when Jesus saw His mother and the disciple whom He loved standing by, He said to His mother, Woman, behold your son!

27 Then He said to the disciple, Behold your mother! And from that hour that disciple took her into his own home.

28 After this, knowing that all things were now accomplished, that the Scripture might be fulfilled, Jesus said, I thirst.

29 Then a vessel full of vinegar was set. And they filled a sponge with sour wine and put it upon hyssop, and put it to His mouth.

30 Then when Jesus had received the sour wine, He said, It is finished! And He bowed His head and gave up the spirit.

31 Then the Jews, because it was Preparation, begged Pilate that their legs might be broken, and that they might be taken away, so that the bodies should not remain on the cross on the sabbath. For that sabbath was a high day.

32 Then the soldiers came and broke the legs of the first, and of the other who was crucified with Him.

33 But when they came to Jesus and saw that He was already dead, they did not break His legs.

34 But one of the soldiers pierced His side with a lance, and instantly there came out blood and water.

35 And he who saw bore record, and his record is true. And he knows that he speaks true, so that you might believe.

36 For these things were done so that the Scripture might be fulfilled, "Not a bone of Him shall be broken."

37 And again another Scripture says, "They shall look upon Him whom they pierced."

38 And after these things, Joseph of Arimathea, being a disciple of Jesus (but secretly for fear of the Jews) begged of Pilate that he might take away the body of Jesus. And Pilate gave permission. Then he came and took the body of Jesus.

39 And Nicodemus also came, who at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about a hundred pounds.

40 Then they took the body of Jesus and wound it with linens with the spices, as is the custom of the Jews to bury.

41 And in the place where He was crucified there was a garden, and in the garden a new tomb in which no one yet had been placed.

42 There, then, because of the Preparation of the Jews, because the tomb was near, they laid Jesus.

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The Modern King James Version (MKJV)

The Modern King James Version (MKJV) is a contemporary English translation of the Bible that aims to preserve the majesty and accuracy of the original King James Version (KJV) while updating its language for modern readers. Developed by Jay P. Green Sr. and first published in 1990, the MKJV seeks to maintain the literary beauty and doctrinal reliability of the KJV, making only necessary adjustments to archaic terms and phrases to enhance readability. This careful balance allows the MKJV to retain the classic feel of the KJV while making it more accessible to today’s audience.

One of the standout features of the MKJV is its commitment to formal equivalence, or word-for-word translation. The translators have meticulously preserved the structure and vocabulary of the KJV, only updating words and phrases that have become outdated or whose meanings have shifted over time. This approach ensures that the MKJV remains faithful to the original texts and maintains the theological and literary integrity of the KJV. By preserving the cadence and phrasing of the original, the MKJV offers a reading experience that is both familiar and refreshed for modern readers.

The MKJV also pays special attention to the textual basis of the translation. Like the KJV, it relies on the Textus Receptus for the New Testament and the Masoretic Text for the Old Testament. This adherence to traditional source texts underscores the MKJV’s commitment to continuity with the historic Christian tradition. The translation is designed to serve both devotional and scholarly purposes, providing a text that is suitable for study, teaching, and public reading in a variety of settings.

Despite its strengths, the Modern King James Version has faced some criticism. Some scholars and readers argue that the translation could benefit from a more extensive revision to fully embrace contemporary language, suggesting that the MKJV’s adherence to the structure and style of the KJV may still pose challenges for modern readers. Others appreciate the balance it strikes but note that it occupies a niche space, appealing primarily to those who have a strong attachment to the KJV. Nonetheless, the MKJV remains a respected and valued translation for those seeking a modern update of the KJV that honors its rich heritage and timeless message.