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John 19

Jn. 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
Mt. 27:62• 62Y el siguiente día, que es después de la preparación, se juntaron los príncipes de los sacerdotes y los Fariseos á Pilato, (Mt. 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.
Jn. 19:31‑32,42• 31Entonces los Judíos, por cuanto era la víspera de la Pascua, para que los cuerpos no quedasen en la cruz en el sábado, pues era el gran día del sábado, rogaron á Pilato que se les quebrasen las piernas, y fuesen quitados.
 32Y vinieron los soldados, y quebraron las piernas al primero, y asimismo al otro que había sido crucificado con él.
 42Allí, pues, por causa de la víspera de la Pascua de los Judíos, porque aquel sepulcro estaba cerca, pusieron á Jesús. (Jn. 19:31‑32,42)
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Mt. 27:62• 62Y el siguiente día, que es después de la preparación, se juntaron los príncipes de los sacerdotes y los Fariseos á Pilato, (Mt. 27:62)
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Mr. 15:42• 42Y cuando fué la tarde, porque era la preparación, es decir, la víspera del sábado, (Mr. 15:42)
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Lc. 23:54• 54Y era día de la víspera de la Pascua; y estaba para rayar el sábado. (Lc. 23:54)
the sixth.Instead of [hektos ,] sixth, several MSS. and fathers have [tritos ,] third, as in the parallel place.
Mr. 15:25,33‑34• 25Y era la hora de las tres cuando le crucificaron.
 33Y cuando vino la hora de sexta, fueron hechas tinieblas sobre toda la tierra hasta la hora de nona.
 34Y á la hora de nona, exclamó Jesús á gran voz, diciendo: Eloi, Eloi, ¿lama sabachthani? que declarado, quiere decir: Dios mío, Díos mío, ¿por qué me has desamparado? (Mr. 15:25,33‑34)
Behold.
Jn. 19:3,5,19‑22• 3Y decían: Salve, Rey de los Judíos! y dábanle de bofetadas.
 5Y salió Jesús fuera, llevando la corona de espinas y la ropa de grana. Y díceles Pilato: He aquí el hombre.
 19Y escribió también Pilato un título, que puso encima de la cruz. Y el escrito era: JESÚS NAZARENO, REY DE LOS JUDIOS.
 20Y muchos de los Judíos leyeron este título: porque el lugar donde estaba crucificado Jesús era cerca de la ciudad: y estaba escrito en hebreo, en griego, y en latín.
 21Y decían á Pilato los pontífices de los Judíos: No escribas, Rey de los Judíos: sino, que él dijo: Rey soy de los Judíos.
 22Respondió Pilato: Lo que he escrito, he escrito. (Jn. 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.