The Meaning of John 19:14 Explained

John 19:14

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!

KJV Reverse Interlinear

And  it was  the preparation  of the passover,  and  about  the sixth  hour:  and  he saith  unto the Jews,  Behold  your  King! 

What does John 19:14 Mean?

Study Notes

sixth hour
.
third hour
Cf. John 19:14 . John used the Roman, Mark the Hebrew, computation of time.

Verse Meaning

John has appeared to many readers of his Gospel to be contradicting the Synoptics and his own account of Jesus" observance of the Passover meal with His disciples (cf13:1 , 27). However the phrase "the day of preparation" normally described the day before the Sabbath. [1] The day in view then would be Friday. Likewise "the Passover" can refer to the whole eight-day feast of Passover and Unleavened Bread as well as the Passover day (cf18:28; Luke 22:1). [2] The day of preparation for the Passover, therefore, evidently refers to the Friday of the eight-day feast. This harmonizes with the other chronological references to the Passion Week.
Why did John make this chronological reference here? Apparently he did so to encourage the reader to connect Jesus with the Passover lamb. Secondarily, this reference helps to explain why the Jews wanted the body of Jesus removed from the cross prematurely ( John 19:31-37). It was the day before the Sabbath, and a special Sabbath at that, since it fell during Passover week. A similar early reference to a Sabbath followed by a later explanation of the significance of that reference is in5:9,16-18.
Mark wrote that the soldiers placed Jesus on the cross "about the third hour" (i.e, 9:00 a.m, Mark 15:25). Here John wrote that Pilate sentenced Jesus about "the sixth hour." Obviously Jesus" sentencing preceded His crucifixion. What is the solution to this apparent contradiction?
One explanation is that John used the Roman method of reckoning time whereas Mark and the other Synoptic writers used the Jewish method. [3] In the Roman method, the sixth hour would be6:00 a.m. The problem with this view is that apparently this Roman system of reckoning time was not common. The only documentary evidence that the Romans used it appears in a few legal documents. [4] Nevertheless this seems to be the best explanation. Another explanation is that a scribe miscopied the Greek numerals and inadvertently substituted "six" for "three." [5] However there is no manuscript evidence to support this theory. A third view is that both evangelists intended only approximate time references and did not expect their readers to be too fussy about the differences. [3] Nevertheless time references as well as other factual statements are usually capable of harmonization in the Bible. A high view of inspiration has led most conservative interpreters to conclude that Mark and John meant just what they said. A fourth view is that the Synoptic writers used a Galilean method of reckoning time that began the day with sunrise while John used a Judean method that began it with sunset. [7]
Before passing sentence on Jesus, Pilate presented Him to the Jews as though this was a mock coronation ceremony. He knew that the Jews did not acknowledge Caesar as their king even though they had just professed to do so ( John 19:12). His announcement was therefore an expression of contempt for both Jesus and the Jews. Ironically Jesus was their King. Pilate spoke more truly than he knew.
"Unlike the presentation of Jesus in19:4-6 , this [3] was not intended to ridicule Jesus. Since that occasion, Pilate had been moved by Jesus and defeated in his attempt to rescue him. Now he makes the moment of his decision the moment of decision for the Jews. They have a final and crucial opportunity of declaring their mind on Jesus and recanting, if they will, on their unjust and bitter accusations of him." [1]

Context Summary

John 19:10-17 - The Rejection Of The King
Pilate's pride was touched by that silence. In His reply our Lord refers to the relative responsibility of those who shared in His condemnation. It was as if He said, "Great as your sin is, in forfeiting your position, it is less than the sin of those who have put Me into your power." Pilate then became aware of the coil of evil in which he was caught. He was dealing with a matter that touched the unseen and eternal, but the threat to report him to Caesar suddenly brought him back to the earthly and human aspects of the case. With ill-concealed irritation he adopted the phraseology of the priests and cried, Behold your King! The Jews touched the lowest depth of degradation when, trampling under foot their national pride, they cried, We have no king but Caesar! Pilate signed the necessary documents and retired to his palace as having been himself sentenced. [source]

Chapter Summary: John 19

1  Jesus is scourged, crowned with thorns, and beaten
4  Pilate is desirous to release him,
15  but being overcome with the outrage of the crowd, he delivers him to be crucified
23  They cast lots for his garments
25  He commends his mother to John
28  He dies
31  His side is pierced
38  He is buried by Joseph and Nicodemus

Greek Commentary for John 19:14

The Preparation of the passover [παρασκευη του πασχα]
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]
Sixth hour []
See on John 1:39. [source]

Reverse Greek Commentary Search for John 19:14

Matthew 26:17 To eat the passover [παγειν το πασχα]
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]
Mark 15:25 The third hour [ωρα τριτη]
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]
Luke 22:7 Must be sacrificed [εδει τυεσται]
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]
John 1:39 Come and ye shall see [ερχεστε και οπσεστε]
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]
John 18:28 They lead [αγουσιν]
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]
John 19:31 The Preparation [παρασκευη]
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]

What do the individual words in John 19:14 mean?

It was now the Day of Preparation of the Passover [the] hour was about the sixth And he says to the Jews Behold the king of you
ἦν δὲ Παρασκευὴ τοῦ πάσχα ὥρα ἦν ὡς ἕκτη καὶ λέγει τοῖς Ἰουδαίοις Ἴδε Βασιλεὺς ὑμῶν

ἦν  It  was 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Παρασκευὴ  the  Day  of  Preparation 
Parse: Noun, Nominative Feminine Singular
Root: παρασκευή  
Sense: a making ready, preparation, equipping.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
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).
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.
ὡς  about 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
ἕκτη  the  sixth 
Parse: Adjective, Nominative Feminine Singular
Root: ἕκτος  
Sense: the sixth.
λέγει  he  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἰουδαίοις  Jews 
Parse: Adjective, Dative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
Ἴδε  Behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
Βασιλεὺς  king 
Parse: Noun, Nominative Masculine Singular
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.