KJV: But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
YLT: and they cried out, 'Take away, take away, crucify him;' Pilate saith to them, 'Your king shall I crucify?' the chief priests answered, 'We have no king except Caesar.'
Darby: But they cried out, Take him away, take him away, crucify him. Pilate says to them, Shall I crucify your king? The chief priests answered, We have no king but Caesar.
ASV: They therefore cried out, Away with him , away with him , crucify him! Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.
Ἐκραύγασαν | They cried out |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: κραυγάζω Sense: to cry out, cry aloud, to shout, to cry out to one. |
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Ἐκεῖνοι | With Him |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: ἐκεῖνος Sense: he, she it, etc. |
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Ἆρον | away |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: αἴρω Sense: to raise up, elevate, lift up. |
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σταύρωσον | Crucify |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: σταυρόω Sense: to stake, drive down stakes. |
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Λέγει | Says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Πιλᾶτος | Pilate |
Parse: Noun, Nominative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
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Βασιλέα | King |
Parse: Noun, Accusative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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σταυρώσω | shall I crucify |
Parse: Verb, Aorist Subjunctive Active, 1st Person Singular Root: σταυρόω Sense: to stake, drive down stakes. |
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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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ἀρχιερεῖς | chief priests |
Parse: Noun, Nominative Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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ἔχομεν | we have |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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βασιλέα | a king |
Parse: Noun, Accusative Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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Καίσαρα | Caesar |
Parse: Noun, Accusative Masculine Singular Root: Καῖσαρ Sense: the surname of Julius Caesar, which adopted by Octavius Augustus and his successors afterwards became a title, and was appropriated by the Roman emperors as part of their title. |
Greek Commentary for John 19:15
First aorist active imperative of αιρε airō See αρρον αυτον aire in Luke 23:18. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan‘s Vocabulary) a nervous mother cries “He upsets me; away with him” (Τον βασιλεα υμων σταυρωσω arron auton). Pilate weakly repeats his sarcasm: “Your king shall I crucify?” (ει μη καισαρα Ton basilea humōn staurōsō). But Caesar (οι αρχιερεις ei mē kaisara). The chief priests (hoi archiereis) were Sadducees, who had no Messianic hope like that of the Pharisees. So to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1 Samuel 12:12). [source]
The best texts read ἐκεῖνοι , those (people). The pronoun of remote reference isolates and sharply distinguishes them from Jesus. See on John 13:27. [source]
Literally, take away. [source]
These words, uttered by the chief priests, are very significant. These chief representatives of the theocratic government of Israel thus formally and expressly renounce it, and declare their allegiance to a temporal and pagan power. This utterance is “the formal abdication of the Messianic hope.” [source]
Reverse Greek Commentary Search for John 19:15
Second aorist active indicative of λαμβανω lambanō The branches of the palm trees Ποινιχ Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 10:7) is in the account of Simon‘s triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω kraugazō old and rare verb (from κραυγη kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, “even the king of Israel” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 19:38) has “the king that cometh.” “It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)” (Bernard). [source]
Jason, the “brethren” of Acts 17:6, Paul and Silas, and all Christians everywhere. Contrary (απεναντι apenanti). Late compound preposition (απο εν αντι apoτων δογματων Καισαρος enασιλεα ετερον λεγοντες ειναι Ιησουν anti) found in Polybius, lxx, here only in the N.T. The decrees of Caesar This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (1 Thessalonians 4:13-512) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1711670518_3:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Construction according to sense, plural masculine participle agreeing with neuter singular substantive πλητος plēthos (Robertson, Grammar, p. 401). Away with him (Αιρε αυτον Aire auton). The very words used by the mob to Pilate when they chose Barabbas in preference to Jesus (Luke 23:18, Αιρε τουτον Aire touton). He will hear it again from this same crowd (Acts 22:22). It is the present imperative (αιρε aire) as in Luke 23:18, but some may have used the urgent aorist active imperative as also in the case of Jesus John 19:15, αρον αρον āronσταυρωσον āron with staurōson added). Luke does not say that this mob demanded crucifixion for Paul. He was learning what it was to share the sufferings of Christ as the sullen roar of the mob‘s yells rolled on and on in his ears. [source]