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John 19

John 19:14 KJV (With Strong’s)

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14
And
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
q it was
en (Greek #2258)
I (thou, etc.) was (wast or were)
KJV usage: + agree, be, X have (+ charge of), hold, use, was(-t), were.
Pronounce: ane
Origin: imperfect of 1510
the preparation
paraskeue (Greek #3904)
readiness
KJV usage: preparation.
Pronounce: par-ask-yoo-ay'
Origin: as if from 3903
of the passover
pascha (Greek #3957)
the Passover (the meal, the day, the festival or the special sacrifices connected with it)
KJV usage: Easter, Passover.
Pronounce: pas'-khah
Origin: of Chaldee origin (compare 06453)
, and
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
about
hosei (Greek #5616)
as if
KJV usage: about, as (it had been, it were), like (as).
Pronounce: ho-si'
Origin: from 5613 and 1487
the sixth
hektos (Greek #1623)
sixth
KJV usage: sixth.
Pronounce: hek'-tos
Origin: ordinal from 1803
hour
hora (Greek #5610)
an "hour" (literally or figuratively)
KJV usage: day, hour, instant, season, X short, (even-)tide, (high) time.
Pronounce: ho'-rah
Origin: apparently a primary word
: and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
he saith
lego (Greek #3004)
properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean
KJV usage: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.
Pronounce: leg'-o
Origin: a primary verb
unto the Jews
Ioudaios (Greek #2453)
Judaean, i.e. belonging to Jehudah
KJV usage: Jew(-ess), of Judaea.
Pronounce: ee-oo-dah'-yos
Origin: from 2448 (in the sense of 2455 as a country)
, Behold
eido (Greek #1492)
used only in certain past tenses, the others being borrowed from the equivalent 3700 and 3708; properly, to see (literally or figuratively); by implication, (in the perfect tense only) to know
KJV usage: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare 3700.
Pronounce: i'-do
Origin: a primary verb
your
humon (Greek #5216)
of (from or concerning) you
KJV usage: ye, you, your (own, -selves).
Pronounce: hoo-mone'
Origin: genitive case of 5210
King
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
basileus (Greek #935)
a sovereign (abstractly, relatively, or figuratively)
KJV usage: king.
Pronounce: bas-il-yooce'
Origin: probably from 939 (through the notion of a foundation of power)
!
q
Matt. 27:62• 62Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, (Matt. 27:62)

More on:

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Hour,
Jew,
King,
Six,
The Passover

Cross References

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Ministry on This Verse

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the preparation.
John 19:31‑32,42• 31The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.
 32Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.
 42There laid they Jesus therefore because of the Jews' preparation day; for the sepulchre was nigh at hand. (John 19:31‑32,42)
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Matt. 27:62• 62Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, (Matt. 27:62)
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Mark 15:42• 42And now when the even was come, because it was the preparation, that is, the day before the sabbath, (Mark 15:42)
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Luke 23:54• 54And that day was the preparation, and the sabbath drew on. (Luke 23:54)
the sixth.Instead of [hektos ,] sixth, several MSS. and fathers have [tritos ,] third, as in the parallel place.
Mark 15:25,33‑34• 25And it was the third hour, and they crucified him.
 33And when the sixth hour was come, there was darkness over the whole land until the ninth hour.
 34And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? (Mark 15:25,33‑34)
Behold.
John 19:3,5,19‑22• 3And said, Hail, King of the Jews! and they smote him with their hands.
 5Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!
 19And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.
 20This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin.
 21Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.
 22Pilate answered, What I have written I have written. (John 19:3,5,19‑22)
• It would seem that our evangelist may have adopted a different reckoning of hours, from midnight to noon, as we do. Certainly the Romans did for their civil day...And it suits all the mentions of hours in the Gospel of John excellently, besides falling in with Mark's, 3rd, 6th, and 9th hours of the natural day. But I do not venture to speak positively. (“Notes on John 19:1-15” by W. Kelly)
• It was on our Thursday they ate, and on our Friday He suffered; but to the Jews it was one and the same day. Hence there was still time for such Jews as had been too much occupied with the mock trial and condemnation of our Lord to eat the Passover if they did not legally defile themselves meanwhile. The preparation of the Passover does not mean the 13th, but the 14th Nisan. It was the day before the Paschal Sabbath, which was, on this occasion, a double one, and so of peculiar sanctity. (“John 19” by W. Kelly)
• And it suits all the mentions of hours in the Gospel of John excellently, besides falling in with Mark’s third, sixth, and ninth hours of the natural day from the sun. This serves to explain the otherwise singular message of Pilate’s wife (Matt. 27:19), in which she spoke of suffering much “to-day in a dream because of Him.” To Procula, as a Roman, the day was reckoned from midnight, as the hours appear to be throughout our Gospel, but not in the Synoptists. (“John 19” by W. Kelly)

J. N. Darby Translation

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14
(now it was the preparation of the passover; it was about the sixth hour;) and he says to the Jews, Behold your king!

W. Kelly Translation

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14
Now it was [the] preparationa of the Passover; it was about sixthb hour. And he saith to the Jews, Behold, your king.

WK Translation Notes

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a
The Jews reckon the day from evening to evening; it is a mistake to suppose that the Lord took the Passover with the disciples on one day and suffered the next. So it would be to our western habit of thought, but not so according to the Jews nurtured in the law. It was on our Thursday they ate, and on our Friday He suffered; but to the Jews it was one and the same day. Hence there was still time for such Jews as had been too much occupied with the mock trial and condemnation of our Lord to eat the Passover if they did not legally defile themselves meanwhile. The preparation of the Passover does not mean the 13th but the 14th Nisan. It was the day before the paschal Sabbath, which was on this occasion a double one, and so of peculiar sanctity.
b
The weight of witnesses is overwhelming for "sixth." It would seem that our evangelist adopted a different reckoning of hours, from midnight to noon, as we do. Certainly the Romans did for their civil day. The day was reckoned from midnight; as the hours appear to be throughout our Gospel.