The Meaning of John 18:32 Explained

John 18:32

KJV: That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

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

Darby: that the word of Jesus might be fulfilled which he spoke, signifying what death he should die.

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

KJV Reverse Interlinear

That  the saying  of Jesus  might be fulfilled,  which  he spake,  signifying  what  death  he should  die. 

What does John 18:32 Mean?

Verse Meaning

John noted that the Jews" admission that they could not put anyone to death was in harmony with the sovereign plan of God. Jesus had predicted that He would die by crucifixion, not by stoning (cf12:32-33). The Romans were the only ones who could condemn a person to death by crucifixion. The Jews did stone people to death for blasphemy (e.g, Acts 6:11; Acts 7:58), but these seem to have been instances of mob violence rather than independent legal action. They probably wanted Jesus crucified too because the Mosaic Law regarded such a death as proof of God"s curse ( Deuteronomy 21:22-23).
"Ironically, the death that the Jewish hierarchy regarded as a final negation of Jesus" claims became the means of justification apart from the law ( Galatians 3:13)." [1]
"It was necessary for three reasons for Jesus to be crucified by the Romans at the instigation of the Jews: (a) to fulfill prophecies (e.g, that none of His bones be broken; cf19:36-37); (b) to include both Jews and Gentiles in the collective guilt for the deed (cf. Acts 2:23; Acts 4:27); (c) by crucifixion, Jesus was "lifted up" like "the snake in the desert" 3:14] ..." [2]

Context Summary

John 18:25-32 - Pilate's Weak Evasion
It may be that while Peter was thus denying his Lord, Jesus was passing from Annas to Caiaphas, and in doing so cast on the stumbling disciple that look of mingled sorrow and love which broke his heart. John does not dwell on the trial before Caiaphas, because the other evangelists have already described it; but passes on to tell more minutely of the vacillation and weakness of Pilate. The Roman governor first sought to rid himself of the responsibility of deciding the ease. He refused to consider that it came within his jurisdiction, because it seemed connected with some religious dispute involving a technical knowledge which he did not possess. He suggested, therefore, that the Jewish leaders should deal with it under their own statutes. There was no apparent need for Roman law to interfere. When, however, the murderous intent of the high priests emerged, it became evident that their charges against Jesus were of a much more serious character, and Pilate was compelled to give his earnest attention to them. How little he realized the momentous issues to be decided that day! [source]

Chapter Summary: John 18

1  Judas betrays Jesus
6  The officers fall to the ground
10  Peter cuts off Malchus' ear
12  Jesus is taken, and led unto Annas and Caiaphas
15  Peter's denial
19  Jesus examined before Caiaphas
25  Peter's second and third denial
28  Jesus arraigned before Pilate
36  His kingdom
40  The Jews prefer Barabbas

Greek Commentary for John 18:32

By what manner of death [ποιωι τανατωι]
Instrumental case of the qualitative interrogative ποιος — poios in an indirect question, the very idiom used in John 12:32 concerning the Cross and here treated as prophecy (Scripture) with ινα πληρωτηι — hina plērōthēi like the saying of Jesus in John 18:9 which see. [source]
By what death [ποίῳ θανάτῳ]
More correctly, by what manner of death. So Rev. Compare John 12:32; Matthew 20:19. Crucifixion was not a Jewish punishment. [source]

Reverse Greek Commentary Search for John 18:32

John 12:33 Signifying [σημαινων]
Present active participle of σεμαινω — semainō old verb to give a sign (σημειον — sēmeion) as in Acts 25:27, and the whole phrase repeated in John 18:32 and nearly so in John 21:19. The indirect question here and in John 18:32 has the imperfect εμελλεν — emellen with present infinitive rather than the usual present μελλει — mellei retained while in John 21:19 the future indicative δοχασει — doxasei occurs according to rule. The point in ποιωι — poiōi (qualitative relative in the instrumental case with τανατωι — thanatōi) is the Cross (lifted up) as the kind of death before Christ. [source]
John 18:9 That might be fulfilled [ινα πληρωτηι]
The regular formula (John 17:12) for Scripture, here applied to the prophecy of Jesus (John 17:12) as in John 18:32. John treats the saying of Jesus as on a par with the O.T. [source]
John 4:47 When he heard [ακουσας]
First aorist active participle of ακουω — akouō The news spread rapidly about Jesus. Was come Present active indicative of ηκω — hēkō one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. Went and besought Ingressive aorist indicative (went off at once) and imperfect active That he would come down For he was at the point of death Reason The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32). [source]
Revelation 1:1 Signified [ἐσήμανεν]
From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1. [source]
Revelation 10:4 I was about to write [ημελλον γραπειν]
Imperfect active of μελλω — mellō (double augment as in John 4:47; John 12:33; John 18:32) and the present (inchoative) active infinitive of γραπω — graphō “I was on the point of beginning to write,” as commanded in Revelation 1:11, Revelation 1:19. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

What do the individual words in John 18:32 mean?

that the word - of Jesus might be fulfilled which He had spoken signifying what death He was about to die
ἵνα λόγος τοῦ Ἰησοῦ πληρωθῇ ὃν εἶπεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν

ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
λόγος  word 
Parse: Noun, Nominative Masculine Singular
Root: λόγος  
Sense: of speech.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
πληρωθῇ  might  be  fulfilled 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: πληρόω  
Sense: to make full, to fill up, i.e. to fill to the full.
εἶπεν  He  had  spoken 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
σημαίνων  signifying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: σημαίνω  
Sense: to give a sign, to signify, indicate.
θανάτῳ  death 
Parse: Noun, Dative Masculine Singular
Root: θάνατος 
Sense: the death of the body.
ἤμελλεν  He  was  about 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: μέλλω  
Sense: to be about.
ἀποθνήσκειν  to  die 
Parse: Verb, Present Infinitive Active
Root: ἀποθνῄσκω  
Sense: to die.