KJV: And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!
YLT: and it was the preparation of the passover, and as it were the sixth hour, and he saith to the Jews, 'Lo, your king!'
Darby: (now it was the preparation of the passover; it was about the sixth hour;) and he says to the Jews, Behold your king!
ASV: Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King!
ἦν | It was |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Παρασκευὴ | the Day of Preparation |
Parse: Noun, Nominative Feminine Singular Root: παρασκευή Sense: a making ready, preparation, equipping. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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πάσχα | Passover |
Parse: Noun, Genitive Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
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ὥρα | [the] hour |
Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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ὡς | about |
Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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ἕκτη | the sixth |
Parse: Adjective, Nominative Feminine Singular Root: ἕκτος Sense: the sixth. |
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λέγει | he says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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τοῖς | to the |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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Ἰουδαίοις | Jews |
Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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Ἴδε | Behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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Βασιλεὺς | king |
Parse: Noun, Nominative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
Greek Commentary for John 19:14
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε Ide is here an exclamation with no effect on the case of βασιλευς basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
See on John 1:39. [source]
Reverse Greek Commentary Search for John 19:14
There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in John 18:28 it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John 13:1., John 13:27; John 18:28; John 19:14, John 19:31) rightly interpreted agree with the Synoptic Gospels (Matthew 26:17, Matthew 26:20; Mark 14:12, Mark 14:17; Luke 22:7, Luke 22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my Harmony of the Gospels for Students of the Life of Christ, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (ετοιμασωμεν hetoimasōmen) after τελεις theleis with ινα hina For the asyndeton see Robertson, Grammar, p. 935. [source]
This is Jewish time and would be nine a.m. The trial before Pilate was the sixth hour Roman time (John 19:14), six a.m. [source]
This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 p.m. (beginning of Friday). The five passages in John (John 13:1.; John 13:27; John 18:28; John 19:14; John 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284). [source]
Polite invitation and definite promise (future middle indicative οπσεστε opsesthe from οραω horaō correct text, not imperative ιδετε idete). Where he abode Indirect question preserving the present active indicative after secondary tense “By his side,” “beside him.” That day Accusative of extent of time, all during that day. About the tenth hour Roman time and so ten o‘clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See John 20:19 “evening on that day,” clearly Roman time. Thus also John 19:14 (sixth hour, morning) and Mark 15:25 (third hour, nine a.m.) suit. To his latest day John never forgot the hour when first he met Jesus. [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Friday. See John 19:14. Might not remain Negative final clause with ινα μη hina mē and first aorist active (constative) subjunctive of μενω menō A high day A “great” day, since “the sabbath day following synchronized with the first day of unleavened bread which was a ‹great‘ day” (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. That their legs might be broken Purpose clause with ινα hina and the second aorist passive subjunctive of καταγνυμι katagnumi with the augment retained in the subjunctive, a “false augment” common in later Greek as in the future in Matthew 12:20 with this verb (Robertson, Grammar, p. 365). This crurifragium was done with a heavy mallet and ended the sufferings of the victim. Legs Old word, here only in N.T. Might be taken away First aorist passive subjunctive of αιρω airō with ινα hina also. [source]