KJV: 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.
YLT: The Jews, therefore, that the bodies might not remain on the cross on the sabbath, since it was the preparation, (for that sabbath day was a great one,) asked of Pilate that their legs may be broken, and they taken away.
Darby: The Jews therefore, that the bodies might not remain on the cross on the sabbath, for it was the preparation, (for the day of that sabbath was a great day,) demanded of Pilate that their legs might be broken and they taken away.
ASV: The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away.
Οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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Ἰουδαῖοι | the Jews |
Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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ἐπεὶ | because |
Parse: Conjunction Root: ἐπεί Sense: when, since. |
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Παρασκευὴ | [the] Preparation |
Parse: Noun, Nominative Feminine Singular Root: παρασκευή Sense: a making ready, preparation, equipping. |
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ἦν | it was |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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μείνῃ | would remain |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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σταυροῦ | cross |
Parse: Noun, Genitive Masculine Singular Root: σταυρός Sense: an upright stake, esp. |
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σώματα | bodies |
Parse: Noun, Nominative Neuter Plural Root: σῶμα Sense: the body both of men or animals. |
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σαββάτῳ | Sabbath |
Parse: Noun, Dative Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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μεγάλη | a high |
Parse: Adjective, Nominative Feminine Singular Root: μέγας Sense: great. |
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ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἡμέρα | day |
Parse: Noun, Nominative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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ἐκείνου | that |
Parse: Demonstrative Pronoun, Genitive Neuter Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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σαββάτου | Sabbath |
Parse: Noun, Genitive Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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ἠρώτησαν | asked |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐρωτάω Sense: to question. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Πιλᾶτον | Pilate |
Parse: Noun, Accusative Masculine Singular Root: Πειλᾶτος Sense: the sixth Roman procurator of Judah and Samaria who ordered Christ to be crucified. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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κατεαγῶσιν | might be broken |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: κατάγνυμι Sense: to break. |
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τὰ | - |
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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σκέλη | legs |
Parse: Noun, Accusative Neuter Plural Root: σκέλος Sense: the leg, from the hip to the toes inclusive. |
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ἀρθῶσιν | they might be taken away |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: αἴρω Sense: to raise up, elevate, lift up. |
Greek Commentary for John 19:31
Friday. See John 19:14. Might not remain Negative final clause with ινα μη hina mē and first aorist active (constative) subjunctive of μενω menō A high day A “great” day, since “the sabbath day following synchronized with the first day of unleavened bread which was a ‹great‘ day” (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. That their legs might be broken Purpose clause with ινα hina and the second aorist passive subjunctive of καταγνυμι katagnumi with the augment retained in the subjunctive, a “false augment” common in later Greek as in the future in Matthew 12:20 with this verb (Robertson, Grammar, p. 365). This crurifragium was done with a heavy mallet and ended the sufferings of the victim. Legs Old word, here only in N.T. Might be taken away First aorist passive subjunctive of αιρω airō with ινα hina also. [source]
The Jews, who had so recently asserted their sole allegiance to Caesar, are now scrupulous about observing the letter of the law. [source]
Reverse Greek Commentary Search for John 19:31
There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in John 18:28 it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John 13:1., John 13:27; John 18:28; John 19:14, John 19:31) rightly interpreted agree with the Synoptic Gospels (Matthew 26:17, Matthew 26:20; Mark 14:12, Mark 14:17; Luke 22:7, Luke 22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my Harmony of the Gospels for Students of the Life of Christ, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (ετοιμασωμεν hetoimasōmen) after τελεις theleis with ινα hina For the asyndeton see Robertson, Grammar, p. 935. [source]
Mark explains the term as meaning “the day before the sabbath” (προσαββατον prosabbaton), that is our Friday, which began at sunset. See discussion on Matthew 27:57. The Jews had already taken steps to get the bodies removed (John 19:31). [source]
B D read ηδη ēdē (already) again here instead of παλαι palai (a long time). Mark does not tell the request of the Jews to Pilate that the legs of the three might be broken (John 19:31-37). Pilate wanted to make sure that Jesus was actually dead by official report. [source]
This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 p.m. (beginning of Friday). The five passages in John (John 13:1.; John 13:27; John 18:28; John 19:14; John 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284). [source]
Genitive absolute construction, first aorist passive participle. In Luke‘s sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see note on Mark 1:9; notes on Matthew 3:13-16.And praying (και προσευχομενου kai proseuchomenou). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer.The heaven was opened First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be ανοιχτηναι anoichthēnai as in D (Codex Bezae). So the augment appears in the future indicative κατεαχει kateaxei (Matthew 12:20) and the second aorist passive subjunctive κατεαγωσιν kateagōsin (John 19:31). Such unusual forms appear in the Koiné. This infinitive here with the accusative of general reference is the subject of εγενετο egeneto (it came to pass). Matthew 3:16 uses the same verb, but Mark 1:10 has σχιζομενους schizomenous rent asunder. [source]
That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also John 19:31, John 19:42; Mark 15:42; Matthew 27:62; Luke 23:54 for this same use of παρασκευη paraskeuē for Friday. It is the name for Friday today in Greece. About the sixth hour Roman time, about 6 a.m. (a little after 6 no doubt) when Pilate rendered his final decision. Mark 15:25 notes that it was the third hour (Jewish time), which is 9 a.m. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in a.d. 70? He is writing for Greek and Roman readers. Behold your king Ιδε Ide is here an exclamation with no effect on the case of βασιλευς basileus just as in John 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus. [source]
Not here strictly a tree, but wood as already in Acts 5:30; Acts 10:29 and later in Galatians 3:13. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John 19:31). Paul does not distinguish the details here. [source]