John 19:14
New International Version
It was the day of Preparation of the Passover; it was about noon. "Here is your king," Pilate said to the Jews.

New Living Translation
It was now about noon on the day of preparation for the Passover. And Pilate said to the people, "Look, here is your king!"

English Standard Version
Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, “Behold your King!”

Berean Study Bible
It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!”

Berean Literal Bible
Now it was the Day of Preparation of the Passover; it was about the sixth hour. And he says to the Jews, "Behold your king!"

New American Standard Bible
Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, "Behold, your King!"

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

Christian Standard Bible
It was the preparation day for the Passover, and it was about noon. Then he told the Jews, “Here is your king! ”

Contemporary English Version
It was about noon on the day before Passover, and Pilate said to the crowd, "Look at your king!"

Good News Translation
It was then almost noon of the day before the Passover. Pilate said to the people, "Here is your king!"

Holman Christian Standard Bible
It was the preparation day for the Passover, and it was about six in the morning. Then he told the Jews, "Here is your king!"

International Standard Version
Now it was the Preparation Day for the Passover, about noon. He told the Jewish leaders, "Here is your king!"

NET Bible
(Now it was the day of preparation for the Passover, about noon.) Pilate said to the Jewish leaders, "Look, here is your king!"

New Heart English Bible
Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jewish leaders, "Look, here is your King."

Aramaic Bible in Plain English
And it was the eve of the Passover, and it was about the sixth hour, and he said to the Judeans, “Behold, here is your King!”

GOD'S WORD® Translation
The time was about six o'clock in the morning on the Friday of the Passover festival. Pilate said to the Jews, "Look, here's your king!"

New American Standard 1977
Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!”

Jubilee Bible 2000
And it was the preparation of the passover and about the sixth hour; then he said unto the Jews, Behold your King!

King James 2000 Bible
And it was the preparation of the passover, and about the sixth hour: and he said unto the Jews, Behold your King!

American King James Version
And it was the preparation of the passover, and about the sixth hour: and he said to the Jews, Behold your King!

American Standard Version
Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King!

Douay-Rheims Bible
And it was the parasceve of the pasch, about the sixth hour, and he saith to the Jews: Behold your king.

Darby Bible Translation
(now it was [the] preparation of the passover; it was about the sixth hour;) and he says to the Jews, Behold your king!

English Revised Version
Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, Behold, your King!

Webster's Bible Translation
And it was the preparation of the passover, and about the sixth hour: and he saith to the Jews, Behold your King!

Weymouth New Testament
It was the day of Preparation for the Passover, about six o'clock in the morning. Then he said to the Jews, "There is your king!"

World English Bible
Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King!"

Young's Literal Translation
and it was the preparation of the passover, and as it were the sixth hour, and he saith to the Jews, 'Lo, your king!'
Study Bible
The Soldiers Mock Jesus
13When Pilate heard these words, he brought Jesus out and sat on the judgment seat at a place called the Stone Pavement, which in Aramaic is Gabbatha. 14It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!” 15At this, they shouted, “Away with Him! Away with Him! Crucify Him!” “Shall I crucify your King?” Pilate asked. “We have no king but Caesar,” replied the chief priests.…
Cross References
Matthew 27:45
From the sixth hour until the ninth hour darkness came over all the land.

Matthew 27:62
The next day, the one after Preparation Day, the chief priests and Pharisees assembled before Pilate.

Mark 15:25
It was the third hour when they crucified Him.

Luke 23:44
It was now about the sixth hour, and darkness came over all the land until the ninth hour.

John 19:19
Pilate also had a notice posted on the cross. It read: Jesus of Nazareth, the King of the Jews.

John 19:21
So the chief priests of the Jews said to Pilate, "Do not write, 'The King of the Jews,' but only that He said, 'I am the King of the Jews.'"

John 19:31
It was the day of Preparation, and the next day was a High Sabbath. In order that the bodies would not remain on the cross during the Sabbath, the Jews asked Pilate to have the legs broken and the bodies removed.

John 19:42
And because it was the Jewish day of Preparation and the tomb was nearby, they laid Jesus there.

Treasury of Scripture

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

the preparation.

John 19:31,32,42
The 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…

Matthew 27:62
Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Mark 15:42
And now when the even was come, because it was the preparation, that is, the day before the sabbath,

the sixth.

Mark 15:25,33,34
And it was the third hour, and they crucified him…

Behold.

John 19:3,5,19-22
And said, Hail, King of the Jews! and they smote him with their hands…







Lexicon
It was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

the day of Preparation
Παρασκευὴ (Paraskeuē)
Noun - Nominative Feminine Singular
Strong's Greek 3904: The day of preparation, the day before the Sabbath, Friday. As if from paraskeuazo; readiness.

for the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Passover,
πάσχα (pascha)
Noun - Genitive Neuter Singular
Strong's Greek 3957: The feast of Passover, the Passover lamb. Of Chaldee origin; the Passover.

about
ὡς (hōs)
Adverb
Strong's Greek 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

the sixth
ἕκτη (hektē)
Adjective - Nominative Feminine Singular
Strong's Greek 1623: Sixth. Ordinal from hex; sixth.

hour.
ὥρα (hōra)
Noun - Nominative Feminine Singular
Strong's Greek 5610: Apparently a primary word; an 'hour'.

And
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

[Pilate] said
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to the
τοῖς (tois)
Article - Dative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews,
Ἰουδαίοις (Ioudaiois)
Adjective - Dative Masculine Plural
Strong's Greek 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

“Here is
Ἴδε (Ide)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's Greek 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!

your
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

King!”
Βασιλεὺς (Basileus)
Noun - Nominative Masculine Singular
Strong's Greek 935: A king, ruler, but in some passages clearly to be translated: emperor. Probably from basis; a sovereign.
(14) And it was the preparation of the passover.--Comp. Note on Matthew 26:17, and Excursus F: The Day of the Crucifixion of our Lord.

And about the sixth hour.--Comp. Notes on Matthew 27:45; Mark 15:25; Luke 23:44. St. John's statement of time (twelve o'clock) seems opposed to that of St. Mark, who states that the Crucifixion took place at "the third hour" (nine o'clock); and no solution of the discrepancy is wholly satisfactory.

There are, as we may have expected, some variations of MSS., and as early as the time of Eusebius we find a suggestion that "third" should be here read for "sixth." No competent critic would, however, for a moment admit that either in the parallel in St. Mark, or in this passage, there is even a strong presumption in favour of any reading except that of the Received text.

The common supposition that St. John adopted the Roman division of hours, and that by "sixth hour" he meant six o'clock is equally unsatisfactory. (Comp. Notes on John 1:39; John 4:6; John 4:52; John 11:9.) Even if it could be proved that this method was in use at the time, the fact would not help us; for if we read this text as meaning six o'clock, it is as much too early for the harmony as twelve o'clock is too late.

It is better, therefore, simply to admit that there is a difficulty arising from our ignorance of the exact order of events, or, it may be, of the exact words which the Evangelists wrote.

Candidly admitting this, and not attempting to explain it away, we may still note:--

(14) Behold your King!--The words are spoken in bitter irony towards the Jews, as those in the following verse and those written over the cross (John 19:19). (Comp. Note on Matthew 27:37.)

Verse 14. - Now it was the preparation of the Passover. Once more the question of the discrepancy between the Johannine and synoptic implication of the day of our Lord's death reappears. This statement is claimed eagerly by both classes of critics. Hengstenberg, M'Clellan, Lange, Schaff, etc., all urge that the word "preparation" is simply the "Friday" before the sabbath - "the eve of the sabbath," and that τοῦ Πάσχα is added in the broad Johannine sense of the entire Paschal festival, and means the "Friday" of the Passover week, and that thus John only confirms the synoptic narrative that the Passover had been sacrificed on the previous evening. To this it is replied, by Meyer, Godet, Westcott, Farrar, etc., that this use of παρασκευή belongs to a much later period, and here it is used in the sense of the "preparation" for the Paschal meal, without interfering with the fact afterwards mentioned, that it was the pro-sabbaton, the day before the sabbath; the first day of unleavened bread coinciding with the ordinary weekly sabbath. The τοῦ πάσχα here would have no meaning for a reader, who had not learned this technical and later patristic usage. Why should not John, on that understanding, have simply used the word in the sense which the synoptists give to it, as equivalent to the προσάββατον? [There is another difficulty in the former interpretation: if our Lord was crucified on the first day of unleavened bread and after the Paschal meal, there would be a second preparation of the Passover on that day week, so that John could not have spoken of it with the precision which he used (see notes on John 13:1; 18:28).] The balance of argument, so far as John is concerned, is in favor of the Passover meat being still in prospect, and the statement is made to call attention to the fact that, as St. Paul said, "Christ our Passover is sacrificed for us." Thus doubtless the blindness of the Jews is aggravated, and the typical and symbolic meaning of the correspondence between the ritual and its antitype emphasized. Another serious perplexity occurs. It was about the sixth hour. This is in manifest opposition with Mark's statement (Mark 15:25) that the Crucifixion took place at the third hour, and with all three of the synoptists, that the supernatural darkness overspread Jerusalem from the sixth to the ninth hour. This is represented as taking place after our Lord had been hanging for some time upon the cross. Some relief to this great difficulty of horology is found in the slight modification of the text from ὥρα δὲ ὡσεὶ ἕκτη of T.R. to ὥρα η΅ν ὥς ἕκτη, which may suffer the reading of Lange ("es war gegen die"), "it was going on towards the sixth hour" - the third hour, 9 a.m., was passed, and it was moving on to midday. Westcott, in an elaborate note on John's measurement of time, endeavors to prove that he always uses the Roman system of measure from midnight to midday, instead of the Oriental method of measurement from sunrise to sunset, and that he meant by the sixth hour 6 a.m., not 12 midday. But if this is possible, the perplexity is rather increased than diminished. It is difficult to imagine that this stage of the proceedings could have been reached by six o'clock a.m., and that three hours still followed before the Lord was crucified. M'Clellan hotly espouses this interpretation, and, against Farrar, maintains that the Romans did adopt this computation, by quotations from Censorinus ('De Die Nat.,' 23.), Pithy ('Nat. Hist.,' 2:77), Aulus Gellius, and Maerobius; and he reminds his readers that John wrote in Ephesus, and proves that there was an Asiatic computation of time which corresponded with the Roman, and that there is abundant time before 6 a.m. for all that is needed to have taken place. This is the interpretation of Townson ('Discourses on the Four Gospels'), and it is espoused by Cresswell, Wieseler, Ewald, Westcott, Moulton. Coder, however, gives strong proof, on John 1:39, that the Greeks of Asia Minor were familiar with the Jewish reckoning from sunrise to sunset (see notes on John 1:39; 4:6; 11:9). Eusebius supposed an alteration of the text of John, converting Γ = 3 into ς = 6. It is strange that no manuscripts have revealed the fact, though the third correcter of א and the supplement to D suggest this early solution of the difficulty. Eusebius was followed by Ammonius and Severus of Antioch. Beza, Bengel, and Alford with hesitation accept this conclusion. Luthardt, Farrar, and Schaff seem inclined to think that this may be the explanation, unless the ὡς be used with great latitude of meaning, and that what is really intended was that it was moving on to midday. The nine o'clock had been passed. Luthardt is dissatisfied with every explanation, not simply because it is inconsistent with the synoptic narrative, but because it is incompatible with John's own reckoning. Hengstenberg thought that the division of the day into four periods of three hours each is far older than either the Talmud or Maimonides (cf. Mark 13:35; Luke 12:38; Matthew 20:3, 4), and that the synoptic narrative reckoned by the terminus a quo, which, taken literally, would be too early for the act of crucifixion, and that John's reckoning points to the terminus ad quem, which, taken literally, would be too late. M'Clellan thinks this "outrageous!" though Andrewes, Lewin, Ellicott, and Lange practically adopt it. Augustine says, "At the third hour (Mark) he was crucified by the tongues of the Jews, at the sixth hour (John) by the hands of the soldiers." Da Costa suggested that the sixth hour was reckoned backward from 3 p.m., the commencement of the preparation. Mark, by using the aorist, cannot have intended to convey that the whole process of crucifixion, commencing with the scourging, including the procession to Golgotha, and the last scene of all, was included in the verb. (Hesychius argued this view at length, saying that Mark refers to the verdict of Pilate, and John to the nailing to the cross.) At the hour, thus indicated by a term which cannot be finally interpreted, Pilate, trembling with rage and impotent fury, endeavored to fling at the head of the haughty priesthood another maddening taunt, and yet with a flash of inward conviction which, after all, staggered him: he pointed once more to the sublime Sufferer, bleeding from his wounds and crowned with thorns, having every mark upon him of their insulting cruelty and insensate hate, wearing the mock and cruel habiliments of royalty, and he saith unto the Jews, Behold your King! There is the King whom you have crowned, and whose claim lies altogether beyond your ken. Wavering between the favor of Tiberius and the claims of justice, remembering that Sejanus, to whom he had personally owed his own appointment, had already been a victim to the jealousy of their common master, he yet cannot suppress the bitter taunt involved in Ἴδε ὁ Βασιλεὺς ὑμῶν 19:1-18 Little did Pilate think with what holy regard these sufferings of Christ would, in after-ages, be thought upon and spoken of by the best and greatest of men. Our Lord Jesus came forth, willing to be exposed to their scorn. It is good for every one with faith, to behold Christ Jesus in his sufferings. Behold him, and love him; be still looking unto Jesus. Did their hatred sharpen their endeavours against him? and shall not our love for him quicken our endeavours for him and his kingdom? Pilate seems to have thought that Jesus might be some person above the common order. Even natural conscience makes men afraid of being found fighting against God. As our Lord suffered for the sins both of Jews and Gentiles, it was a special part of the counsel of Divine Wisdom, that the Jews should first purpose his death, and the Gentiles carry that purpose into effect. Had not Christ been thus rejected of men, we had been for ever rejected of God. Now was the Son of man delivered into the hands of wicked and unreasonable men. He was led forth for us, that we might escape. He was nailed to the cross, as a Sacrifice bound to the altar. The Scripture was fulfilled; he did not die at the altar among the sacrifices, but among criminals sacrificed to public justice. And now let us pause, and with faith look upon Jesus. Was ever sorrow like unto his sorrow? See him bleeding, see him dying, see him and love him! love him, and live to him!
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