KJV: The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God.
YLT: the Jews answered him, 'We have a law, and according to our law he ought to die, for he made himself Son of God.'
Darby: The Jews answered him, We have a law, and according to our law he ought to die, because he made himself Son of God.
ASV: The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God.
Ἀπεκρίθησαν | Answered |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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Ἰουδαῖοι | Jews |
Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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νόμον | a law |
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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νόμον | law |
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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ὀφείλει | He ought |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὀφείλω Sense: to owe. |
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ἀποθανεῖν | to die |
Parse: Verb, Aorist Infinitive Active Root: ἀποθνῄσκω Sense: to die. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Υἱὸν | [the] Son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἑαυτὸν | Himself |
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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ἐποίησεν | He made |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
Greek Commentary for John 19:7
Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John 5:18) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark 14:61-64; Matt 27:23-66), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ‘s death before Pilate‘s consent which they now have secured. [source]
We, emphatic. Whatever your decision may be, we have a law, etc. [source]
The best texts omit our: Read by that law, as Rev. [source]
Reverse Greek Commentary Search for John 19:7
Often used in reply to an objection or criticism, or to something present in another's mind, as John 19:7, or John 3:3, where Jesus answers with reference to the error in Nicodemus' mind, rather than in direct reply to his address. [source]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
Another relative clause with the antecedent Recitative οτι hoti again before direct quotation. Because I said Causal use of οτι hoti and regular form ειπον eipon (cf. ειπα eipa in John 10:34). I am the Son of God Direct quotation again after ειπον eipon This Jesus had implied long before as in John 2:16 (my Father) and had said in John 5:18-30 (the Father, the Son), in John 9:35 in some MSS., and virtually in John 10:30. They will make this charge against Jesus before Pilate (John 19:7). Jesus does not use the article here with υιος huios perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Hebrews 1:2. There is no answer to this question with its arguments. [source]
Imperfect active of ζητεω zēteō graphic picture of increased and untiring effort “to kill him” John repeats this clause “they sought to kill him” in John 7:1, John 7:19, John 7:25; John 8:37, John 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath Imperfect active of λυω luō He was now a common and regular Sabbath-breaker. Λυω Luō means to loosen, to set at naught. The papyri give examples of λυω luō in this sense like λυειν τα πεντη luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge. But also called God his own Father “His own” Ισος Isos is an old common adjective (in papyri also) and means equal. In Philemon 2:6 Paul calls the Pre-incarnate Christ ισα τεωι isa theōi “equal to God” (plural ισα isa attributes of God). Bernard thinks that Jesus would not claim to be ισος τεωι isos theōi because in John 14:28 he says: “The Father is greater than I.” And yet he says in John 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in John 10:33; John 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47). [source]
Negative answer expected by μη mē with ablative case of comparison in πατρος patros after μειζων meizōn The question was designed to put Jesus in a difficult position, for Abraham and the prophets all “died.” They do not see that Jesus uses death in a different sense. Whom makest thou thyself? Σεαυτον Seauton is predicate accusative with ποιεις poieis They suspect that Jesus is guilty of blasphemy as they charged in John 5:18 in making himself equal with God. Later they will make it specifically (John 10:33; John 19:7). They set a trap for Jesus for this purpose. [source]
A phrase characteristic of John. See John 5:18; John 8:53; John 10:33; John 19:7, John 19:12. [source]