The passage
      v31. It was the day of preparation before the Sabbath, a high Sabbath because it coincided with the Passover celebrations. Evening was fast approaching with the Sabbath beginning at 6.pm. Rather than despoil the Sabbath, the Jewish authorities requested that the execution be hastened by breaking the legs of the crucified so that they would die quickly from asphyxiation, enabling their bodies to be removed.
      v32-34. The two criminals are visibly alive and so their legs are broken, but Jesus is visibly dead and so one of the soldiers makes sure by driving a spear into his heart. Although much is often made of the flow of blood and water, it is likely John is simply making the point that Jesus did die and that his death was a human death, not the death of some spiritual or divine being feigning humanity.
      v35. The writer of the gospel now confirms that the events of the crucifixion were witnessed by the "beloved disciple", John, whose testimony is the source of the information recorded in the gospel. The purpose of his testimony, of the whole ministry of Jesus, not just his passion, is so that we might have faith in Christ for life eternal.
      v36-37. The writer shows how the non-breaking of Jesus' legs and the spearing of his side, fulfills scripture. The first quote may derive from either Ex.21:46, Num.9:12, or Ps.34:20. It is likely that the writer has in mind the symbolism of the Exodus and the Passover lamb, but Jesus is also the righteous man who comes under the care of God. The second quote, Zech.12:10, concerns the Lord's stricken shepherd, set upon in the sight of all the people. In John, those who look on are not so much the crowd or the soldiers, but those who look through the eyes of the beloved disciple, those who look in faith upon the pierced saviour.
      v38. Joseph of Arimathea, who had kept his support for Jesus hidden, steps into the limelight and organizes, with Pilate's permission, the collection and burial of Jesus' body. The normal practice was to let vultures dispose of the body, so again we see, in Pilate's actions, his obvious belief that Jesus was innocent. Joseph sets out to bury Jesus with honour and dignity.
      v39. Nicodemus joins Joseph in collecting Jesus and brings with him powdered spices suitable for laying out the body; over thirty kilos (100 Roman pounds) in weight. The amount is excessive, but great-ones of the past were buried with large quantities of spices, so the point being made is that Jesus deserves at least the same respect.
      v40. Joseph and Nicodemus, and likely other helpers, take the body of Jesus and prepare it for burial. The body is anointed with essential oils and wrapped in lengths of linen material. It is most likely that strips of material, as in Egyption mummification, were not used. Probably two lengths of sheeting were used with possibly the feet bound and a small towel placed over the face. The powdered spices were probably used as a bed for the body to lay on and for burning incense.
      v41-42. All the gospels tell us it is a new tomb, Matthew that it is cut out of stone and implies it is owned by Joseph. John tells us that it is near to where Jesus was crucified and that the tomb is in a garden. The authorities would be pleased that the disciples didn't attempt to bury a convicted criminal in a general cemetery, while the gospel writers obviously consider the site a proper resting place for the Son of God.

Blood and water
      The medico's tell us that the flogging Jesus endured most likely caused hemorrhagic fluid to build up in the space between the ribs and the lung. The spear thrust below the lung, evacuated this fluid first, which was then followed by a flow of blood. At a first reading it seems that John makes a big point about this flow of blood and water, but the point he is making is that Jesus died and he died in a way testified by scripture: they gambled over his clothing, no bones were broken and he was pierced.
      Many a sermon has been preached on the symbolism of the flow of blood and water. From saint Chrysostom till today the flow is symbolically linked to the sacraments of Baptism and the Lord's Supper. C.H. Dodd, one of the foremost interpreters of John's gospel, runs a different symbolic line, arguing that the flow of blood and water is the pivotal sign of the flow of life that comes to believers through the death of Christ. The trouble is, does John really make this symbolic connection?
      John's point is probably a very simple one; Jesus died the death of a real human person. He wasn't some spiritual apparition, a divine being pretending to be human. Nor was he not quite dead, able to revive in the tomb and wander around for forty days until his wounds got the better of him. No, he died the death of a real flesh and blood human person.
      On the death of Jesus the real man, rests our eternal salvation. We have to wait for Paul the apostle to explain how this link works, but essential to it working is the actual death of a flesh and blood saviour. Jesus dies the death of a real person so that real persons like us don't have to face eternal death.

v32
      tou sustaurwqentoV (sustaurow) aor. pas. part. "who had been crucified with [Jesus]" - the one having been crucified together with. Breaking the legs of the two who were crucified together with Jesus, before dealing with Jesus, is an interesting twist. It is probably a literary device serving to focus our attention on Jesus.

v33
      elqonteV (ercomai) "when they came" - having come. Temporal participle.
      teqnhkota (qnhskw) perf. "was already dead" - has died. A crucified person often takes days to die. Mark also tells us that a soldier verified the death.

v34
      enuxen (nussw) aor. "pierced" - pierced, pricked, stabed, proded. Used of a light prod or of a vicious prod as if to wound someone. Here it is likely a heavy thrust, a stab, is intended.
      thn pleuran (a) "side" - side, rib. The thrust of the spear was likely aimed at the heart to serve as a mortal wound. Tradition has it that Jesus was wounded on the right side (note all the paintings), but the left is more likely.
      logch/ (h) dat. "with a spear" - with a spear, lance. A metal tip on a wooden shaft. "With a lance", NJB.
      exhlqen (exercomai) aor. "bringing a [sudden] flow" - come out, go out. "At once there was an outrush of blood and water", Phillips.
      aiJma kai uJdwr "blood and water" - With regard the flow of blood and water, some interesting textual suggestions have come to the fore recently where it is argued that the evangelist does not mean that two separate liquids flowed from Jesus, but rather the intent of the phrase is "blood even fluid" flowed, J.M. Ford, "mingled blood" flowed. On the medical side it was argued that Jesus had suffered a heart attack and that the spear pierced the heart where the blood came from, while the water flowed from the pericardial sac. The problem is the lungs get in the way of this flow. The other suggestion is that Jesus' scourging had caused hemorrhagic fluid to build up in the space between the ribs and the lung. A spear thrust below the lung would evacuate this fluid first, followed by a flow of blood. On the theological side the most popular position is to link the water and blood to the sacraments of Baptism and the Lord's Supper. From the Church Fathers to the present day (eg. Cullmann), this position is strongly argued. Both Brown and Beasley-Murray see it as a secondary allusion at most. C.H.Dodd argues that the flow of blood and water is the pivotal sign of the flow of life that comes to humanity through the death of Christ. Other examples of spiritualizing this event is to read blood and water as symbols of life and cleansing, death and resurrection, the sacrificial work of Christ and the life-giving work of the Spirit ..... This symbolism can certainly be read into the incident, but the question is, does John seek to make the symbolic connection? Most modern commentators, eg. Beasley-Murray, Morris, Carson ... argue that John's point is that Jesus is a real man suffering a real death (At this time it was believed that humans consisted of blood and water while the Gods were blood-water; they were without blood because they didn't eat).

v35
      oJ eJwrakwV (oJraw) perf. part. "the man who saw it" - the one having looked at, seen. The writer has identified only one male at the crucifixion, namely "the beloved disciple." Obviously he is "the eyewitness."
      memarturhken (marturew) perf. "has given testimony" - has witnessed, testified. "He has set it on permanent record" Morris.
      ekeinoV "he [knows that he tells the truth]" - that one [knows that ....]. The commentators are divided over whether "that one" refers to the beloved disciple as the author of the gospel, therefore "he", as in the NIV, or an editor/author who states he knows that the testimony of the eyewitness, the beloved disciple, is true. The latter seems best and aligns with 21:24. The authorship of this gospel is a hot issue, but as the text doesn't establish authorship we shouldn't make John's authorship an article of faith. Therefore, the writer says "his (John's) testimony is true. he is telling what he knows to be true", Brown.
      iJna + subj. "so that [you may have faith]" - that. Introducing a final (purpose) clause. The clause seems to modify the giving of testimony by the beloved disciple concerning the flow of "mingled blood." Many a sermon has tried to draw this idea out with the use of endless symbolic details, but it is more likely that the clause modifies the giving of testimony as such. The whole of John's gospel is drawn from the testimony of the beloved disciple, John, which testimony is given that we may have faith in Christ and therefore live.

v36
      egneto gar tauta "these things happened" - for these things become/happened. Likely referring to the piercing of the side and non breaking of Jesus' bones.
      ostoun (on) "bones" - "A bone of him shall not be broken", Phillips.
      ou suntribhsetai (suntribw) fut. "not [one of his bones] will be broken" - will not be broken, shattered, crushed. C.H. Dodd argues that the quote comes from Psalm 34:20 and is making the point that the Lord watches over the just man's bones. Bultman agrees, but thinks John has in mind the instructions in Exodus 12:46 where it is commanded that the bones of the paschal lamb not be broken.

v37
      oJyontai (oJraw) fut. "they will look" - they will look, see.. Who looks? Brown suggests both Jews who are the enemies of Jesus and believers who stand with the beloved disciple. Schnackenburg suggests it is a reference to looking with eyes of faith at the crucified Saviour.
      oJn exekenthsan (ekkentew) aor. "the one they have pierced" - whom they have pierced through deeply...... Therefore "killed". From Zechariah 12:10. The MT has "They will look upon me, on him whom they have pierced", the "me" referring to God and the "him" referring to His representative, the stricken Shepherd. John most likely follows the LXX version of the time evidenced in the Vienna Codex, "whom they have pierced." Those who stand with the beloved disciple, look with faith upon the pierced messiah. "He whom they have pierced", Brown.

v38
      hrwthsen (erwtaw) aor. "asked" - asked. A daring act on Joseph's part
      iJna + subj. "for [the body of Jesus]" - that [he might take away the body of Jesus]. "Joseph asked Pilate for permission to remove the body."
      kekrummenoV (kruptw) perf. pas. part. "secretly" - concealed, secretly, hidden. In the gospel tradition, his outing brings him favour, for secret discipleship was frowned on.
      epetreyen (epitrepw) aor. "with [Pilate's] permission" - [and Pilate] allowed, permited. "Pilate granted the request."
      hlqen oun kai hren ....... ercesqai oun kai airein "he came and took [the body]" There is manuscript evidence to support "they came and took away the body." The Synoptics have Joseph doing it, but obviously it does take more than one person to transport a body for burial, so Joseph has help - Nicodemus +? It is possible to read the passage as Joseph going to Pilate, getting permission and returning to Golgotha and taking charge of the body. He is then joined by Nicodemus with the materials to prepare Jesus' body for burial, v39. Then off they go to the grave site, obviously with others to help, and there they prepare the body, v40. "Pilate gave permission, so they came and took it away", NJB.

v39
      ferwn (ferw) pres. part. "brought" - bearing, carrying, bringing. "Nicodemus came bringing / came and brought."
      smurnhV (a) "myrrh" - a pungent resin used for incense.
      alohV (h) "aloes" - powdered sandalwood, again used for incense. wJV litraV eJkaton "about seventy-five pounds" - about one hundred Roman pounds. One Roman pound = 12 ounces. This is an excessive amount and may reflect John's desire to dignify Jesus' burial. None-the-less, as these are dry powders they may well serve as a bed of spices for the body.

v40
      edhsan (dew) aor. "wrapped" - bind .... they bound, wrapped. "Wound it round with linen strips and spices", Phillips.
      oqonioiV (on) "strips of linen" - linen cloth, wrapping. There is no evidence that the Jews bound bodies in strips of linen so we are likely dealing with a length of linen material that was wrapped around Jesus body in a style similar to the formal dress of the time, cf. Mk:14:51. The reason for "strips" is that John has used the plural, "sheets."
      twn arwmatwn (a atoV) "the spices" - fragrant essential oil. Possibly referring to the myrrh and aloes, or identifying a third component in the preparation of the body. The normal custom was to anoint the body (rub into the skin) with an ointment of essential oils
      entafiazein (entafiazw) pres. inf. "burial [customs]" - to embalm, prepare for burial, bury. For example, for King Asa "they laid him on a bed which had been filled with all kinds of aromatic oils and perfumes", 2Chron.16:14. The body is dressed and with no disturbance to internal organs. The exposed parts are bound with a face cloth over the face. "For this is the customary Jewish method of burial", Barclay.

v41
      en tw/ topw/ (oV) "at the place" - in the place. Possibly "near"
      khpoV (oV) "a garden" - a garden, orchard, olive grove ..... The same word is used for the site where Jesus was arrested. At this time there were olive groves and fruit and vegetable gardens beyond the North wall and the area also had tombs for dignitaries.
      mnhmeion (on) "tomb" - tomb, monument. All the gospels use this word, making the point it is "new". The synoptics tell us it is cut out of stone, while Matthew implies that it is owned by Joseph.
      hn teqeimenoV (tiqhmi) imperf. verb "to be" + perf. pas part. "had ever been laid" - had been placed, put. Periphrastic pluperfect participle. "A tomb that had never been used", CEV.