John 19:18

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An Exegetical Analysis of ΧΕΙΡ (Cheir) in John 20:27: The Location of the Crucifixion Nails

This exegetical study of ‘Nails in Hands ?’ is based on a b-greek discussion from March 24, 1999. The initial inquiry was prompted by a theological teaching positing that the nails driven into the hands of Jesus miraculously bypassed the bones in His palms during the crucifixion. This teaching was reportedly supported by John 20:27, where the resurrected Lord refers to the marks in His “hands” when addressing Thomas. The inquirer, a lay preacher with a background in classical and New Testament Greek, sought clarification on whether the Greek text of John 20:27 could shed light on this anatomical detail, particularly given the understanding that Roman crucifixion practices typically involved driving spikes through the wrist rather than the soft tissue of the palm.

The central exegetical issue revolves around the semantic range of the Koine Greek term χείρ (cheir) in John 20:27. Specifically, the inquiry investigates whether this term, conventionally translated as “hand,” can encompass the “wrist” or a broader “arm” region, thereby aligning the biblical narrative with archaeological evidence regarding Roman crucifixion practices. This lexical ambiguity directly impacts the interpretation of Jesus’ resurrected body and the nature of the crucifixion wounds, prompting questions about linguistic precision versus cultural or idiomatic usage in the New Testament context.

Greek text (Nestle 1904):
εἶτα λέγει τῷ Θωμᾷ, Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.

• Key differences with SBLGNT (2010): No significant textual variants in the main text of John 20:27 between Nestle 1904 and SBLGNT (2010) that affect the term χείρ (cheir). The two editions present identical wording for this verse.

Textual Criticism (NA28): The critical edition of the Novum Testamentum Graece (NA28) confirms the Greek text as presented above, showing no significant manuscript variants for the term χείρ (cheir) in John 20:27. The textual evidence is consistent, indicating that the form and presence of the word are not subject to significant dispute.

Lexical Notes (KITTEL, BDAG): The Theological Dictionary of the New Testament (KITTEL, Vol. 9:424) indicates that χείρ (cheir) can indeed denote a broader anatomical region, including the “arm.” While direct New Testament references for χείρ unequivocally meaning “wrist” are not extensively cited in this context, the potential for a wider semantic scope is acknowledged. Bauer, Danker, Arndt, and Gingrich’s A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG) defines χείρ (entry 5495) primarily as “hand,” but also allows for its usage to denote the “forearm” or even the entire “arm” from shoulder to fingertip, indicating a flexible range from fingers to elbow. This lexical flexibility is crucial for interpreting its usage in John 20:27.

Regarding a specific Greek word for “wrist,” the term καρπός (karpos) is identified in classical Greek literature (e.g., Homer, Xenophon, Aristotle, as noted by Liddell-Scott-Jones). However, in the New Testament, καρπός is predominantly used to mean “fruit” or “produce,” and never with the anatomical sense of “wrist.” The absence of a specific NT term for “wrist” does not, however, restrict the semantic range of χείρ from encompassing that area, especially given the broader usage of anatomical terms in ancient languages.

Translation Variants

The grammatical and rhetorical analysis of χείρ in John 20:27 must consider both the typical translation of “hand” and the broader ancient understanding of this anatomical term. The immediate context is Jesus inviting Thomas to verify the resurrection wounds, naturally pointing to the most prominent and visible location of injury. The term χείρ here serves a generic function, identifying the affected limb, rather than specifying a precise anatomical point.

Archaeological evidence significantly informs this discussion. Findings from crucified bodies, such as the famous ossuary of Jehohanan from Givat HaMivtar, suggest that Roman crucifixion nails were often driven through the carpals or between the radius and ulna of the wrist (the distal forearm) rather than the palm. This method provided structural support for the body’s weight, preventing the hands from tearing free. If Jesus was crucified in this manner, then His “hands” would necessarily bear wounds in the wrist area.

Furthermore, other New Testament passages illustrate a broader application of χείρ. In Matthew 22:13 (“Bind him hand and foot”) and John 11:44 (“bound hand and foot with graveclothes”), the act of binding “hands” would, for practical effectiveness, involve securing the wrists. This idiomatic usage suggests that χείρ often functioned as a metonymy for the lower part of the arm, including the wrist, where bindings or wounds would logically be placed. This wider semantic scope aligns with the Hebrew concept of “hand” (יָד, yad), which often encompassed the wrist and forearm, potentially influencing the Greek usage in a Semitic-influenced New Testament context.

Rhetorically, Jesus’ reference to his “hands” would be the most natural and comprehensible way to identify the location of the crucifixion trauma to Thomas. Whether the nails penetrated the palm or the wrist, the entire region is colloquially and functionally referred to as the “hand.” Therefore, the use of χείρ does not necessarily exclude the wrist but rather serves as a general descriptor for the limb bearing the visible wounds.

Conclusions and Translation Suggestions

In light of the lexical flexibility of χείρ, archaeological evidence, and contextual usage, a nuanced understanding of John 20:27 is warranted. The passage does not explicitly define the precise anatomical location of the nails within the hand, but the term allows for a broader interpretation that can accommodate the historical and archaeological data concerning crucifixion practices.

1. “Then he said to Thomas, ‘Reach your finger here and look at my hands, and reach your hand and put it into my side; do not be unbelieving, but believing.'”
   This translation maintains the most common rendering of χείρ as “hands,” reflecting the general understanding and avoiding overly precise anatomical interpretation where the Greek text itself is general.
2. “Then he said to Thomas, ‘Reach your finger here and look at my hands/wrists, and reach your hand and put it into my side; do not be unbelieving, but believing.'”
   This option acknowledges the potential broader semantic range of χείρ to include the wrist area, recognizing both linguistic flexibility and external historical-archaeological evidence. It highlights the ambiguity inherent in the Greek.
3. “Then he said to Thomas, ‘Reach your finger here and look at my crucified limbs, and reach your hand and put it into my side; do not be unbelieving, but believing.'”
   This more interpretive translation emphasizes the function of χείρ as identifying the area bearing the crucifixion wounds, allowing for the possibility that the nails penetrated the wrists, consistent with Roman practice, while still broadly referring to the “hands” as the visible affected members.