KJV: Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.
YLT: Pilate, therefore, again went forth without, and saith to them, 'Lo, I do bring him to you without, that ye may know that in him I find no fault;'
Darby: And Pilate went out again and says to them, Lo, I bring him out to you, that ye may know that I find in him no fault whatever.
ASV: And Pilate went out again, and saith unto them, Behold, I bring him out to you, that ye may know that I find no crime in him.
| ἐξῆλθεν | went forth |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
|
| πάλιν | again |
|
Parse: Adverb Root: πάλιν Sense: anew, again. |
|
| ἔξω | outside |
|
Parse: Adverb Root: ἔξω Sense: without, out of doors. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Πιλᾶτος | Pilate |
|
Parse: Noun, Nominative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
|
| λέγει | he says |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
|
| αὐτοῖς | to them |
|
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| Ἴδε | Behold |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
|
| ἄγω | I bring |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἄγω Sense: to lead, take with one. |
|
| ὑμῖν | to you |
|
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
|
| ἔξω | out |
|
Parse: Adverb Root: ἔξω Sense: without, out of doors. |
|
| ἵνα | so that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| γνῶτε | you may know |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| οὐδεμίαν | no |
|
Parse: Adjective, Accusative Feminine Singular Root: οὐδείς Sense: no one, nothing. |
|
| αἰτίαν | guilt |
|
Parse: Noun, Accusative Feminine Singular Root: αἰτία Sense: cause, reason. |
|
| εὑρίσκω | I find |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
|
Greek Commentary for John 19:4
Vividly pictures Pilate leading Jesus out of the palace before the mob in front. That ye may know Final clause with ινα hina and the second aorist active subjunctive of γινωσκω ginōskō “that ye may come to know,” by this mockery the sincerity of Pilate‘s decision that Jesus is innocent (John 18:38). It is a travesty on justice and dignity, but Pilate is trying by a bit of humour to turn the mob from the grip of the Sanhedrin. [source]
Reverse Greek Commentary Search for John 19:4
Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman‘s fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in John 19:40 about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of προς το pros to showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a “memorial of her” (εις μνημοσυμον αυτης eis mnēmosumon autēs) as well as of Jesus. [source]
This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter‘s field. This is the only instance when πτωμα ptōma (cadaver, corpse) is applied to the body (σωμα sōma) of Jesus, the term used in Matthew 27:59; Luke 23:53; John 19:40). [source]
This word is only here in the N.T. As εντυλισσω entulissō is only in Matthew 27:59; Luke 23:53; John 20:7. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John 19:39) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John 19:40). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph‘s new tomb, hewn out of a rock. The perfect passive participle For further details see Matthew 27:57-60. Luke 23:53 and John 19:41 also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon‘s Calvary north of the city. [source]
As Nicodemus did on the day of the burial (John 19:40). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing Now they secured a fresh supply. [source]
Different from “earth” (Mark) or “field” (Matthew.)” Κηπος Kēpos old word for garden, only here in the N.T. and John 19:1, John 19:26; John 19:41.Became a tree (εγενετο εις δενδρον egeneto eis dendron). Common Hebraism, very frequent in lxx, only in Luke in the N.T., but does appear in Koiné though rare in papyri; this use of εις eis after words like κατεσκηνωσεν ginomai It is a translation Hebraism in Luke.Lodged Mark and Matthew have kataskēnoin infinitive of the same verb, to make tent (or nest). [source]
Here the perfect passive participle ειτισμενον eithismenon neuter singular from ετιζω ethizō (common Greek verb, to accustom) is used as a virtual substantive like το ετος to ethos in Luke 1:8. Luke alone in the N.T. uses either word save ετος ethos in John 19:40, though ειωτα eiōtha from ετω ethō occurs also in Matthew 27:15; Mark 10:1. [source]
See Matt. and Mark also for the linen cloth From λαχευω laxeuō (λας las a stone, χεω xeō to polish). In the lxx and here only in the N.T. Nowhere else so far as known. See the usual Greek verb λατομεω latomeō in Mark 15:46; Matthew 27:60.Where never man had yet lain Triple negative and periphrastic past perfect passive in sense (κειμαι keimai), though periphrastic imperfect passive in form. Same item in John 19:40 who uses ην τετειμενος ēn tetheimenos (periphrastic past perfect passive in form). [source]
Triple negative and periphrastic past perfect passive in sense (κειμαι keimai), though periphrastic imperfect passive in form. Same item in John 19:40 who uses ην τετειμενος ēn tetheimenos (periphrastic past perfect passive in form). [source]
This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus' burial, against the day of Christ's preparation for the tomb. The word ἐνταφιασμοῦ is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by John 19:40, as the binding in linen cloths with spices, “as the manner of the Jews is ἐνταφιάζειν toprepare for burial,” not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (Matthew 26:12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint. The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, τετήρηκεν , she hath kept, was substituted for the original reading τηρήσῃ , the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with Mark 14:8; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.)-DIVIDER- According to the corrected reading, ἵνα , in order that, is inserted after ἄφες αὐτὴν , let her alone, or suffer her; τετήρηκεν , hath kept, is changed to τηρήσῃ , may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev. -DIVIDER- -DIVIDER- But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer αὐτό , it, to the part remaining. “Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming.” Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition. -DIVIDER- -DIVIDER- Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says: “The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages.”-DIVIDER- Others, again, retain the meaning let her alone, and render ἵνα , in order that, with an ellipsis, thus: “Let her alone: (she hath not sold her treasure) in order that she might keep it,” etc. -DIVIDER- -DIVIDER- The old rendering, as A.V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ἵνα : let her alone: it was that she might keep it. This preserves the prohibitory force of ἄφες αὐτήν , which is implied in Matthew 26:10, and is unquestionable in Mark 14:6. Compare Matthew 15:14; Matthew 19:14; Matthew 27:49. -DIVIDER- -DIVIDER- Note that the promise of the future repute of this act (Matthew 26:13; Mark 14:9) is omitted by the only Evangelist who records Mary's name in connection with it. -DIVIDER- -DIVIDER- [source]
Literally, swathing-bands. Only here in the New Testament. In John 19:40; John 20:5, John 20:7, ὀθόνια , linen bands, is used. [source]
“Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
This reading (ινα hina tērēsēi purpose clause with τηρεω hina and first aorist active subjunctive of τετηρεκεν tēreō) rather than that of the Textus Receptus (just ινα tetēreken perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The απες hina can be rendered as above after ενταπιασμος aphes according to Koiné idiom or more probably: “Let her alone: it was that,” etc. (supplying “it was”). Either makes good sense. The word ενταπιαζω entaphiasmos is a later and rare substantive from the late verb entaphiazō to prepare for burial (Matthew 26:12; John 19:40), and means preparation for burial. In N.T. only here and Mark 14:8. “Preparation for my burial” is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark 14:3) says that she broke it and yet he adds (Mark 14:8) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary‘s glory that she had some glimmering comprehension of Christ‘s death which none of the disciples possessed. [source]
See John 12:2 for another example of συν sun in John (common in Paul). The usual μετα meta reappears in John 18:2. Over “Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
First aorist active imperative of εγω γαρ ουχ ευρισκω stauroō for which verb see Matthew 20:19, etc. Here the note of urgency (aorist imperative) with no word for “him,” as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew 27:22). For I find no crime in him (γαρ egō gar ouch heuriskō). This is the third time Pilate has rendered his opinion of Christ‘s innocence (John 18:38; John 19:4). And here he surrenders in a fret to the mob and gives as his reason (gar for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges! [source]
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]
Originally to stoop and look, but in the lxx (Gen 26:8; Judges 5:28; 1Kings 6:4, etc.) and the papyri rather just to peep in and so Field (Ot. Norv.) urges here. See also John 20:11; Luke 24:12 (the verse bracketed by Westcott and Hort). For οτονια othonia (linen cloth) see John 19:40. Lying Present middle participle of κειμαι keimai predicative accusative. John notices this fact at once. If the body had been removed, these clothes would have gone also. John‘s timid nature made him pause (yet, μεντοι mentoi however). [source]
Vivid dramatic present indicative of τρεχω trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
Lit., beginnings; the extremity or corner, marking a beginning of the sheet. “We are to imagine the vessel, looking like a colossal four-cornered linen cloth letting itself down, while the corners attached to heaven to support the whole.” The word is used in this sense by Herodotus, describing the sacrifices of the Scythians. The victim's forefeet are bound with a cord, “and the person who is about to offer, taking his station behind the victim, pulls the end ( ἀρχὴν )of the rope, and thereby throws the animal down” (iv., 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as was the kindred word ὀθόνιον , used of the linen bandages in which the Lord's body was swathed. See Luke 24:12; John 19:40; John 20:5, John 20:6, John 20:7. Mr. Hobart says: “We have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of employing” (“Medical Language of St. Luke”). [source]
For manner rend. custom. Lit. as is custom unto some. Ἔθος mostly in Luke and Acts. Comp. Luke 1:9; John 19:40. [source]
“Not leaving behind, not leaving in the lurch” (2 Timothy 4:10). The assembling of yourselves together Late double compound from επισυναγω episunagō to gather together As the custom of some is “As is custom to some.” For ετος ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. So much the more as Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωι tosoutōi and οσωι hosōi The day drawing nigh The Second Coming of Christ which draws nearer all the time (Romans 13:12). [source]
Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare Matthew 26:60; John 18:38; John 19:4, John 19:6. Christ's sinlessness had also stood the test of Peter's intimacy. [source]
First aorist passive indicative of ευρισκω heuriskō Christ‘s guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew 26:60; John 18:38; John 19:4, John 19:6). [source]