John 19:14

body { font-family: ‘Times New Roman’, serif; line-height: 1.6; margin: 2em; }
h1, h2, h3 { color: #333; }
blockquote { border-left: 4px solid #ccc; margin: 1.5em 0; padding-left: 1em; color: #555; }
b { font-weight: bold; }
i { font-style: italic; }
ul { list-style-type: disc; margin-left: 2em; }
li { margin-bottom: 0.5em; }
p { margin-bottom: 1em; text-align: justify; }

An Exegetical Study of Παρασκευή in John 19:14

This exegetical study of An Exegetical Study of Παρασκευή in John 19:14 is based on a b-greek discussion from Tue Apr 25 10:27:25 EDT 2000. The initial inquiry questioned the precise meaning of παρασκευή (paraskeuē) in John 19:14, particularly whether it refers exclusively to Friday or a broader ‘preparation’ day, and sought historical evidence for its usage.

The central exegetical issue revolves around the semantic range of the Koine Greek term παρασκευή, specifically its application in John 19:14. The discussion explores whether the term primarily denotes a generic ‘day of preparation’ for a festival, or if by the time of the Gospels, it had acquired the specialized meaning of ‘Friday,’ as it does in Modern Greek. This distinction has significant implications for understanding the chronology of the Passion narrative and broader cultural-linguistic developments, particularly in light of various crucifixion theories (e.g., Thursday vs. Friday).

Greek text (Nestle 1904)

ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη, καὶ λέγει τοῖς Ἰουδαίοις Ἰδοὺ ὁ βασιλεὺς ὑμῶν.

Key differences with SBLGNT (2010):

• The Nestle 1904 text uses a comma (,) after ἕκτη, whereas SBLGNT (2010) uses a period (.).
• Nestle 1904 reads Ἰδοὺ (Idou, “Behold!”), while SBLGNT (2010) reads Ἴδε (Ide, “See!”). The SBLGNT also capitalizes Ἴδε as a new sentence.

Textual Criticism (NA28): The critical apparatus of NA28 shows a variant at John 19:14 concerning the imperative particle. While Nestle 1904 preserves Ἰδοὺ, the NA28, aligning with SBLGNT, adopts Ἴδε. The reading Ἴδε is supported by a strong array of early and significant manuscripts (e.g., א, A, C, D), making it the preferred reading. Ἰδοὺ, though also well-attested (e.g., B, L, W), is generally considered to be a less original variant. The choice between these two particles does not significantly impact the core meaning of the sentence but offers a nuanced difference in the imperative tone.

Lexical Notes:

• KITTEL (TDNT, Vol. V, pp. 864-867): The lexicon discusses παρασκευή (paraskeuē) primarily as “preparation.” In Jewish contexts, it refers specifically to the day before the Sabbath, i.e., Friday, during which preparations for the Sabbath were made. This usage is well-attested in the Gospels (Mark 15:42; Matt 27:62; Luke 23:54) and also for the day preceding a festival (John 19:14, 31, 42). The phrase “παρασκευὴ τοῦ πάσχα” is interpreted as the preparation for the Passover festival, which frequently coincided with the weekly Friday, making the day intensely preparatory both for the festival and the ensuing Sabbath.
• BDAG (9th ed., p. 764): This lexicon provides two main definitions for παρασκευή: 1) ‘preparation, getting ready‘ and 2) ‘the day of preparation (for the Sabbath or a feast), Friday‘. It explicitly states that in Judaism, the day before the Sabbath or any major festival was designated as παρασκευή. John 19:14, 31, 42, along with other Synoptic passages, are cited as examples. Importantly, Josephus (Antiquities 16.163), a contemporary source, uses παρασκευή in a context unequivocally referring to Friday: “ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σαββάτοις ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης” (“…nor be obliged to agree to sureties on the Sabbaths or on the Preparation [Friday] before it after the ninth hour.”). This evidence strongly suggests that by the first century CE, παρασκευή had already acquired the specialized meaning of ‘Friday’.

Translation Variants

The translation of παρασκευὴ τοῦ πάσχα in John 19:14 presents a critical juncture for understanding the Gospel’s chronology. Grammatically, τοῦ πάσχα is a genitive modifying παρασκευὴ. This can be interpreted in several ways: a genitive of purpose or relationship (“preparation for the Passover”), or potentially a genitive of apposition or description (“the Preparation day, which is Passover” or “the Passover Friday”).

Many English translations typically render the phrase as “the day of preparation for the Passover” (e.g., ESV, NASB, NIV, KJV). This rendering foregrounds the preparatory aspect of the day, leaving open whether it explicitly means Friday. However, given the usage in Josephus and the later development into Modern Greek (where παρασκευή unequivocally means Friday), some scholars argue for a more explicit translation of “Friday.” The rhetorical effect of John’s statement is to underscore the urgency of the events. The “preparation” day, especially for a major festival like Passover, would have been a day of intense activity and a specific legal cutoff for certain actions before the solemnity of the festival and Sabbath began at sundown. The mention of “about the sixth hour” (noon) further emphasizes the dwindling time before the religious day commenced, thus necessitating swift action regarding the crucifixion and burial.

The debate surrounding παρασκευὴ also intersects with discussions about the timing of Jesus’ crucifixion. If παρασκευὴ here refers strictly to “preparation for the festival” without necessarily implying Friday, it could allow for crucifixion on other days (e.g., Thursday) if that day was a preparation day for the festival. However, the strong extra-biblical evidence for παρασκευή meaning Friday, coupled with the synoptic tradition of Jesus’ death on the “Preparation” day preceding the Sabbath (Mark 15:42; Luke 23:54), lends significant weight to the interpretation of Friday. The phrase “παρασκευὴ τοῦ πάσχα” could then signify the Friday that fell within or immediately preceded the Passover celebration, thus being a preparation day for both the weekly Sabbath and the festival.

Conclusions and Translation Suggestions

Based on the textual and lexical evidence, including contemporary usage by Josephus and the historical evolution of the term, παρασκευή in John 19:14 carries the dual nuance of ‘preparation’ and ‘Friday.’ The evangelist’s use of “παρασκευὴ τοῦ πάσχα” identifies a specific day: the day of preparation that also happens to be Friday, falling within the Passover season. This understanding provides a consistent chronological framework for the Passion narrative within both the Johannine and Synoptic accounts.

1. “Now it was the day of Preparation for the Passover; it was about the sixth hour.” This translation is common and emphasizes the function of the day as preparatory for the Passover festival, remaining neutral on the specific day of the week, though often understood as Friday by context.
2. “Now it was Friday, the day of Passover Preparation; it was about the sixth hour.” This option explicitly names Friday while also retaining the specific reference to the Passover preparation, acknowledging both the established meaning of the term and its contextual specificity.
3. “Now it was Passover Friday, about the sixth hour.” This translation interprets “Preparation of the Passover” as a recognized designation for the specific Friday during the Passover period, reflecting a more specialized calendrical understanding of the phrase.