| John 20:7 | |
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← 20:6 20:8 → | |
 The ark that contains the Sudarium of Oviedo. | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 20:7 is the seventh verse of the twentieth chapter of the Gospel of John in the Bible. In this verse, Peter is standing in Jesus' empty tomb. The Beloved Disciple and perhaps Mary Magdalene are outside. This verse describes the arrangement of the grave clothes they see.
In the King James Version of the Bible the text reads:
The English Standard Version translates the passage as:
For a collection of other versions see BibleHub John 20:7
The translation and meaning of this verse are much debated. The napkin/face cloth in Greek is a soudarium, from the Latin sudarium, literally a "sweat rag", a piece of cloth used to wipe the sweat from one's brow. Most scholars believe it refers to a cloth wrapped around the head of the deceased, perhaps to keep the mouth from falling open. Ader has a different reading, seeing soudarium as meaning the same thing as the word sindon, which in the synoptic gospels refers to any of the burial cloths. The word soudarium is used in a different context in Luke 19:20, where a servant uses one to wrap his money.
The exact relationship between this headpiece and the other clothes is not certain. The passage can be read either as meaning the cloth is not in the same location of the others or as meaning the cloth is not lying in the same manner of the others. Is the cloth separated from the others, and if so where is it? One interpretation is that this separation merely reflects the distance from the head to the torso. Others see the cloth as being moved to a part of the burial place or tomb well away from the other cloths. Those who believe the phrase is closer to "not lying like" believe that it simply refers to the head cloth being in a ball rather than lying flat like the others. [1] Also, the words translated "wrapped together", and "rolled up" are from the Greek word pronounced (en-too-lis'-so) #1794. And this Greek word is from #1722 which has a meaning "Eliptical", as an oval. This is a much different view of what John saw when he went in and believed. Taking in consideration John already believed Jesus was the Christ, there was something unusual he saw which made him believe that Jesus had indeed risen from the dead.
The two different readings imply two visions of the resurrection, an event which is never directly described in the Bible. (Though it is described in the Gospel of Peter) [2] If the head cloth remained in the same location where Jesus' head had lain, it suggests that the resurrection process saw Jesus lifted through his clothing or that he dematerialized while in them. If the head cloth had been balled up and put to the side, it suggests that Jesus returned to life while lying in the clothes and himself removed the wrapping from his head leaving it beside him.
Schnackenberg compares this to the resurrection of Lazarus. The revived Lazarus needed aid in removing his grave goods while Jesus transcended them. [3]
A side issue is that if the grave clothes were abandoned by the risen Jesus, what was he then wearing? To Kastner, this is evidence that Jesus was naked upon his resurrection. Most other scholars reject this theory, arguing that providing a new set of clothing would be a comparatively minor issue beside raising Jesus from the dead. Alternatively, there could have been multiple layers of cloth wrapping Jesus and he kept wearing one of these while abandoning the others.
The level of detail the author of John adds to this section is to Westcott evidence that the author was an eyewitness to the events described. Proof to Westcott that the Beloved Disciple was the author of John. [4] C.K. Barrett disagrees. He argues that such details are exactly what a modern author adds to a fictional account to give it a feeling of verisimilitude, and there is no reason to believe an ancient writer would not have these same skills. [5] To Dodd, the level of detail reflects the narrative arc of the Gospel of John. Dodd argues the crucifixion is the climax of the work and that these later sections are the dénouement and that the author thus deliberately slows the pace of the narrative. Schnackenberg sees the level of detail as apologetic in origin. To him, the detailed description is an attempt to disprove the allegation that Jesus's tomb had simply been robbed. [6]
The Shroud of Turin is said to be one of the linens left behind by Jesus, [7] while the head cloth is said to be the Sudarium of Oviedo, though the veracity of these claims is doubted by many. In the work Asarim, the Sudarium is described as a Turban. It can be seen in the Cathedral of Oviedo, Spain. [8]
The Sudarium of Oviedo, or Shroud of Oviedo, is a bloodstained piece of cloth measuring c. 84 x 53 cm kept in the Cámara Santa of the Cathedral of San Salvador, Oviedo, Spain. The Sudarium is thought to be the cloth that was wrapped around the head of Jesus Christ after he died as described in John 20:6-7.
The empty tomb is the Christian tradition which tells that the women coming to the tomb of Jesus on the third day after his crucifixion found it empty. The story is found in all four canonical gospels, but beyond this basic outline they agree on little. However, the whole death, burial, and resurrection narrative predates the gospels and Paul's letters via oral traditions. The gospel authors' usage of standard literary, historical, and biographical compositional practices of their day along with their use of multiple sources account for much of the differences, which were usually over peripheral details.
A number of claimed relics associated with Jesus have been displayed throughout the history of Christianity. While some individuals believe in the authenticity of Jesus relics, others doubt their validity. For instance, the sixteenth-century philosopher Erasmus wrote about the proliferation of relics, and the number of buildings that could be constructed from wooden relics claimed to be from the crucifixion cross of Jesus. Similarly, at least thirty Holy Nails were venerated as relics across Europe in the early 20th century. Part of the relics are included in the so-called Arma Christi, or the Instruments of the Passion.
Shroud usually refers to an item, such as a cloth, that covers or protects some other object. The term is most often used in reference to burial sheets, mound shroud, grave clothes, winding-cloths or winding-sheets, such as the famous Shroud of Turin, tachrichim that Jews are dressed in for burial, or the white cotton kaffan sheets Muslims are wrapped in for burial.
The Shroud of Turin, also known as the Holy Shroud, is a length of linen cloth bearing the negative image of a man. Some describe the image as depicting Jesus of Nazareth and believe the fabric is the burial shroud in which he was wrapped after crucifixion.
John 20:15 is the 15th verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. Mary Magdalene has returned to Jesus' tomb and found it empty. She does not know that Jesus has risen from death and they begin conversing without her realizing his identity.
John 20 is the twentieth chapter of the Gospel of John in the New Testament. It relates the story of Jesus' resurrection. It relates how Mary Magdalene went to the tomb of Jesus and found it empty. Jesus appears to her and speaks of his resurrection and dispatches Mary to tell the news to the disciples. Jesus then appears to his disciples. The events related in John 20 are described somewhat differently in Matthew 28, Mark 16, and Luke 24.
John 20:14 is the fourteenth verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. In this verse, Mary Magdalene has just finished speaking to the angels she found in Jesus's empty tomb. She then turns and sees the resurrected Jesus, but fails to recognize him. In the Gospel of John, this is the first moment anyone sees Jesus after his resurrection.
John 20:11 is the eleventh verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible.
John 20:9 is the ninth verse of the twentieth chapter of the Gospel of John in the Bible. Peter and the Beloved Disciple have been examining Jesus' empty tomb and the arrangement of the grave clothes. John 20:8 states that the Beloved Disciple looked in the tomb and believed, though there is conflict on what exactly he believed. John 20:9 seems to modify this statement but its exact meaning is also unclear.
John 20:8 is the eighth verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. Peter and the Beloved Disciple are examining Jesus's empty tomb. Peter has been inside the tomb since John 20:6, while the Beloved Disciple had been examining it from outside. In this verse the Beloved Disciple enters the tomb.
John 20:6 is the sixth verse of the twentieth chapter of the Gospel of John in the Bible. Peter and the Beloved Disciple have just arrived at the empty tomb of Jesus. The Beloved Disciple, who arrived slightly ahead of Peter, paused outside the empty tomb. In the verse, Peter enters the tomb upon his arrival.
John 20:5 is the fifth verse of the twentieth chapter of the Gospel of John in the Bible. The Beloved Disciple and Peter have travelled to the tomb of Jesus to investigate Mary Magdalene's report that the body of Jesus had disappeared. In this verse the Beloved Disciple arrives at the tomb and while he looks in, he does not enter it.
John 20:2 is the second verse of the twentieth chapter of the Gospel of John in the New Testament. Mary Magdalene has just discovered that the tomb of Jesus has been opened. In this verse she seeks out and tells this news to Peter and the "disciple whom Jesus loved".
Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.
Matthew 27:59 is the fifty-ninth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament. This verse describes Joseph of Arimathea gathering Jesus' body after the crucifixion.
The burial of Jesus refers to the burial of the body of Jesus after crucifixion, before the eve of the sabbath described in the New Testament. According to the canonical gospel accounts, he was placed in a tomb by a councillor of the sanhedrin named Joseph of Arimathea,. In art, it is often called the Entombment of Christ.
The Holy chamber of Oviedo is a Roman Catholic pre-Romanesque church in Oviedo, Spain, built next to pre-romanesque Tower of San Miguel of the city's cathedral. Nowadays, the church occupies the angle between the south arm of the cathedral transept and a side of the cloister.
The Arca Santa is an oak reliquary covered with silver-gilt decorated in the Romanesque style. It is kept in the Cámara Santa of the Cathedral of San Salvador in Oviedo. In 1934 the Cámara Santa suffered an explosion that severely damaged the Arca, which was carefully restored by Manuel Gómez-Moreno.
The History of the Shroud of Turin begins in the year 1390 AD, when Bishop Pierre d'Arcis wrote a memorandum where he charged that the Shroud was a forgery. Historical records seem to indicate that a shroud bearing an image of a crucified man existed in the possession of Geoffroy de Charny in the small town of Lirey, France around the years 1353 to 1357. The history from the 15th century to the present is well documented.
| Preceded by John 20:6 | Gospel of John Chapter 20 | Succeeded by John 20:8 |
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