KJV: And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:
YLT: and bearing his cross, he went forth to the place called Place of a Skull, which is called in Hebrew Golgotha;
Darby: And he went out, bearing his cross, to the place called place of a skull, which is called in Hebrew, Golgotha;
ASV: They took Jesus therefore: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew, Golgotha:
βαστάζων | bearing |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: βαστάζω Sense: to take up with the hands. |
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ἑαυτῷ | [His] own |
Parse: Reflexive Pronoun, Dative Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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σταυρὸν | cross |
Parse: Noun, Accusative Masculine Singular Root: σταυρός Sense: an upright stake, esp. |
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ἐξῆλθεν | He went out |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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λεγόμενον | called |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: λέγω Sense: to say, to speak. |
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Κρανίου | of the Skull |
Parse: Noun, Genitive Neuter Singular Root: κρανίον Sense: a skull. |
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τόπον | Place |
Parse: Noun, Accusative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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λέγεται | is called |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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Ἑβραϊστὶ | in Hebrew |
Parse: Adverb Root: Ἑβραϊστί Sense: in Hebrew, i. |
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Γολγοθᾶ | Golgotha |
Parse: Noun, Nominative Feminine Singular Root: Γολγοθᾶ Sense: the name of a place outside Jerusalem where Jesus was crucified; so called, apparently because its form resembled a skull. |
Greek Commentary for John 19:17
Second aorist active indicative of παραλαμβανω paralambanō they took Jesus from Pilate. Cf. John 1:11; John 14:3. This is after the shameful scourging between 6 a.m. and 9 a.m. when the soldiers insult Jesus ad libitum (Mark 15:16-19; Matthew 27:27-30). [source]
Cf. Luke 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun αυτωι hautōi “for himself” is in strict accord with Roman custom. “A criminal condemned to be crucified was required to carry his own cross” (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mark 15:21.; Matthew 27:32.; Luke 23:26). See Mark 15:22.; Matthew 27:33.; Luke 23:33 for the meaning of “place of a skull” or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply Κρανιον Kranion (Skull), a skull-looking place. [source]
See on John 12:6; see on John 10:31. [source]
The best texts read αὑτῷ or ἑαυτῷ , “bearing the cross for Himself.” John does not mention the impressment of Simon of Cyrene for this service. Compare Matthew 27:32; Mark 15:21; Luke 23:26. [source]
See on Matthew 27:33. [source]
Reverse Greek Commentary Search for John 19:17
This familiar figure we have had already (Luke 9:23; Mark 8:34; Matthew 10:38; Matthew 16:24). Each follower has a cross which he must bear as Jesus did his. ασταζω Bastazō is used of cross bearing in the N.T. only here (figuratively) and John 19:17 literally of Jesus. Crucifixion was common enough in Palestine since the days of Antiochus Epiphanes and Alexander Jannaeus. [source]
Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν tookup, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:“Send some one as a messenger to bearThe evil news to Teucros, that he first May lift ( βαστάσῃ ) my corpse by this sharp sword transfixed.”Sophocles, “Ajax,” 827. Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6. [source]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι pulēi (gate) which occurs with the adjective προβατικη probatikē (pertaining to sheep, προβατα probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα Bethsaida Having five porches Στοα Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
Keep on bearing (present active imperative of βασταζω bastazō old word, used of Jesus bearing his Cross in John 19:17. αρος Baros means weight as in Matthew 20:12; 2 Corinthians 4:17. It is when one‘s load (πορτιον phortion Galatians 6:5) is about to press one down. Then give help in carrying it. [source]
The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι hina hagiasēi ινα hina and the first aorist active subjunctive of αγιαζω hagiazō to sanctify), the means employed (δια του ιδιου αιματος dia tou idiou haimatos by his own blood), the place of his suffering (επατεν epathen as in Hebrews 5:8) is also given (εχω της πυλης exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]
Used only by John. Compare John 5:2; John 19:13, John 19:17, John 19:20; Revelation 16:16. [source]
Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια Apōleia destruction. [source]
“Name to him” (nominative absolute and dative, as in Revelation 6:8).In Hebrew (Εβραιστι Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια Apōleia destruction.In the Greek tongue With γλωσσηι glōssēi or διαλεκτωι dialektōi understood. As usual, John gives both the Hebrew and the Greek.Apollyon (Απολλυων Apolluōn). Present active masculine singular participle of απολλυω apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly. [source]