KJV: This 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.
YLT: this title, therefore, read many of the Jews, because the place was nigh to the city where Jesus was crucified, and it was having been written in Hebrew, in Greek, in Roman.
Darby: This title therefore many of the Jews read, for the place of the city where Jesus was crucified was near; and it was written in Hebrew, Greek, Latin.
ASV: This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek.
| Τοῦτον | This |
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Parse: Demonstrative Pronoun, Accusative Masculine Singular Root: οὗτος Sense: this. |
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| τίτλον | title |
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Parse: Noun, Accusative Masculine Singular Root: τίτλος Sense: a title. |
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| πολλοὶ | many |
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Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
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| ἀνέγνωσαν | read |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀναγινώσκω Sense: to distinguish between, to recognise, to know accurately, to acknowledge. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίων | Jews |
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Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ἐγγὺς | near |
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Parse: Preposition Root: ἐγγύς Sense: near, of place and position. |
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| τόπος | place |
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Parse: Noun, Nominative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| πόλεως | city |
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Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
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| ὅπου | where |
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Parse: Adverb Root: ὅπου Sense: where, whereas. |
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| ἐσταυρώθη | was crucified |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: σταυρόω Sense: to stake, drive down stakes. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἦν | it was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| γεγραμμένον | written |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| Ἑβραϊστί | in Hebrew |
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Parse: Adverb Root: Ἑβραϊστί Sense: in Hebrew, i. |
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| Ῥωμαϊστί | in Latin |
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Parse: Adverb Root: Ῥωμαϊστί Sense: the language spoken by the Romans. |
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| Ἑλληνιστί | in Greek |
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Parse: Adverb Root: Ἑλληνιστί Sense: in Greek, the Greek language. |
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Greek Commentary for John 19:20
Second aorist active indicative of αναγινωσκω anaginōskō It was meant to be read. Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic. Many of the Jews mocked as they read the accusation. This item alone in John. [source]
Some editors vary the order. Rev., Latin, Greek. Such inscriptions in different languages were not uncommon. Julius Capitolinus, a biographer (a.d. 320), in his life of the third Gordian, says that the soldiers erected his tomb on the Persian borders, and added an epitaph (titulum ) in Latin, Persian, Hebrew, and Egyptian characters, in order that it might be read by all. Hebrew was the rational dialect, Latin the official, and Greek the common dialect. As the national Hebrew, King of the Jews was translated into Latin and Greek, so the inscription was prophetic that Christ should pass into civil administration and common speech: that the Hebrew Messiah should become equally the deliverer of Greek and Roman: that as Christ was the real center of the religious civilization of Judaism, so He should become the real center of the world's intellectual movement as represented by Greece, and of its legal and material civilization as represented by Rome. The three civilizations which had prepared the way for Christ thus concentrated at His cross. The cross is the real center of the world's history. [source]
Reverse Greek Commentary Search for John 19:20
The title This inscription gave the name and home, Jesus of Nazareth, and the charge on which he was convicted, the King of the Jews and the identification, This is. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (John 19:20), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, αιτια aitia) correctly told the facts of the condemnation. [source]
Mark 15:26 has “the superscription of his accusation” Matthew 27:37, “his accusation,” John 19:19 “a title.” But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John 19:20). [source]
Only here and John 19:20, in the New Testament. John uses the technical Roman term titulus, a placard or notice. Used for a bill or notice of sale affixed to a house. Thus Ovid, of a heartless creditor: “She sent our household goods under the placard (sub-titulum )i.e., put the house and furniture up for sale (“Remedia Amoris,” 302). Meaning also the title of a book; an epitaph. Matthew has αἰτίαν , accusation; Mark, ἐπιγραφὴ τῆς αἰτίας superscriptionof the accusation; Luke, ἐπιγραφὴ superscriptionJohn alone mentions the fact that Pilate wrote the inscription. [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]
Adverb from verb λυκαονιζω lukaoniz to use the language of Lycaonia found here alone, but formed regularly like Εβραιστι Ebraisti (John 5:2), ελληνιστι Hellēnisti (Acts 21:37), ωμαιστι Rōmaisti (John 19:20). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. In the likeness of men (ομοιωτεντες αντρωποις homoiōthentes anthrōpois). First aorist passive participle of ομοιω homoiō to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, Meta. VIII. 626). Jupiter (Zeus) had a temple in Lystra. [source]
Old Greek adverb in ι ̇i from ελληνιζω Hellēnizō meaning “in Greek.” “Do you know it in Greek?” In the N.T. only here and John 19:20. Art thou not then the Egyptian? (Ουκ αρα συ ει ο Αιγυπτιοσ Ouk ara su ei ho Aiguptioṡ). Expects the answer Yes and αρα ara argues the matter (therefore). The well-known (ο ho) Egyptian who had given the Romans so much trouble. Stirred up to sedition First aorist active participle of αναστατοω anastatoō a late verb from αναστατος anastatos outcast, and so to unsettle, to stir up, to excite, once known only in lxx and Acts 17:6 (which see); Acts 21:38; Galatians 5:12, but now found in several papyri examples with precisely this sense to upset. Of the Assassins (των σικαριων tōn sikariōn). Latin word sicarius, one who carried a short sword σιχα sica under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (War II. 17, 6 and 13, 5; Ant. XX. 8, 10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul‘s knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them. [source]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [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]