John 19:29

John 19:29 in Multiple Translations

Berean Standard Bible BSB

A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth.

King James Version KJV

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

American Standard Version ASV

There was set there a vessel full of vinegar: so they put a sponge full of the vinegar upon hyssop, and brought it to his mouth.

Bible in Basic English BBE

Now there was a vessel ready, full of bitter wine, and they put a sponge full of it on a stick and put it to his mouth.

Free Bible Version FBV

A jar of wine vinegar was standing there, so they soaked a sponge in the vinegar, put it on a hyssop stick, and held it to his lips.

Geneva Bible 1599 GNV

And there was set a vessell full of vineger: and they filled a spondge with vineger: and put it about an Hyssope stalke, and put it to his mouth.

Young's Literal Translation YLT

a vessel, therefore, was placed full of vinegar, and they having filled a sponge with vinegar, and having put [it] around a hyssop stalk, did put [it] to his mouth;

World English Bible WEB

Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth.

Noah Webster Bible WBS

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

Douay-Rheims 1899 DRV

Now there was a vessel set there full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth.

Translation for Translators T4T

There was a jar of sour wine there. So someone took a stalk of a plant called hyssop and fastened a sponge to it. Then he dipped the sponge into the wine and lifted it up to Jesus’ lips.

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Berean Amplified Bible — John 19:29

BAB

Word Study

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John 19:29 Interlinear (Deep Study)

BIB

GRK σκευος ουν εκειτο οξους μεστον οι δε πλησαντες σπογγον οξους και υσσωπω περιθεντες προσηνεγκαν αυτου τω στοματι

σκευος skeuos G4632 vessel Noun-NSN

ουν oun G3767 therefore/then Conj

εκειτο keimai G2749 to lay/be appointed Verb-INI-3S

οξους oxos G3690 vinegar Noun-GSN

μεστον mestos G3324 full Adj-NSN

οι ho G3588 the/this/who Art-NPM

δε de G1161 then Conj

πλησαντες plēthō, pimplēmi G4130 to fill Verb-AAP-NPM

σπογγον spongos G4699 sponge Noun-ASM

οξους oxos G3690 vinegar Noun-GSN

και kai G2532 and Conj

υσσωπω hussōpos G5301 hyssop Noun-DSM

περιθεντες peritithēmi G4060 to put on Verb-2AAP-NPM

προσηνεγκαν prospherō G4374 to bring to Verb-AAI-3P

αυτου autos G846 it/s/he Pron-GSM

τω ho G3588 the/this/who Art-DSN

στοματι stoma G4750 mouth Noun-DSN

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Greek Word Reference — John 19:29

σκευος skeuos G4632 "vessel" Noun-NSN

A vessel or implement, this word can refer to a container, a wife, or even a ship's sail. It appears in Mark 11:16 and Revelation 18:12, highlighting its various uses.

Definition: σκεῦος, -ους, τό [in LXX chiefly for כְּלִי ;] a vessel, implement (for exx. in various senses, see MM, xxii): Mrk.11:16, Luk.8:16, Jhn.19:29, Act.10:11, 16 11:5, Rom.9:21, Rev.18:12; pl., 2Ti.2:20, Rev.2:27; τὰ σ. τῆς λειτουργίας, Heb.9:21; pl., τὰ σ., utensils, goods, Mat.12:29, Mrk.3:27, Luk.17:31; id. of the tackle or gear of a ship (Xen., Polyb., al.); so in sing., τὸ σ., Act.27:17. Metaphorical, of persons: σ. ἐκλογῆς, Act.9:15; ὀργῆς, Rom.9:22; ἐλέους, Rom.9:23; σ. εἰς τιμήν (cf. Rom.9:21), 2Ti.2:21; of woman, ἀσθενέστερον σ., 1Pe.3:7; so perh. τ. ἑαυτοῦ σ., 1Th.4:4 (but see infr.); of the body, 2Co.4:7; so perh. 1Th.4:4 (but see supr., and see: κτάομαι).† κτάομαι, -ῶμαι [in LXX chiefly for קָנָה ;] in pres., impf., fut. and aor., to procure for oneself, get, gain, acquire (the pf. and plpf., to have acquired, hence to possess, do not occur in NT): with accusative of thing(s), Mat.10:9, Luk.18:12, Act.8:20; with genitive pret., Act.22:28; ἐκ with genitive pret., Act.1:18; τ,ψυχὰς ὑμῶν (MM, xvi), Luk.21:19; τ. ἑαυτοῦ σκεῦος κτᾶσθαι, 1Th.4:4 (where if σ. = body, κ. must = pf., κέκτημαι; see MM, xvi; M, Th., in l; Field, Notes, 72 f. But σ. is most frequently taken as = wife; see Thayer, see word; Lft., Notes, 53 ff.; ICC, in l).† (AS)

Usage: Occurs in 22 NT verses. KJV: goods, sail, stuff, vessel See also: 1 Peter 3:7; John 19:29; Hebrews 9:21.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

εκειτο keimai G2749 "to lay/be appointed" Verb-INI-3S

To lay or be appointed means to be placed or set in a particular position, as seen in Matthew 28:6 and Luke 2:12, where it describes the placement of Jesus' body in the tomb and the laying of a baby in a manger.

Definition: κεῖμαι [in LXX: Jer.24:1 (יָעַד hoph,), al. ;] used as passive of τίθημι (LS, see word), to be laid, to lie; __(a) of persons: an infant, Luk.2:12, 16; a dead body, Mat.28:6, Luk.23:53, Jhn.20:12; __(b) of things, to lie, be laid or set, stand: Mat.5:14, Jhn.2:6 19:29 20:5-7 21:9, Rev.4:2 21:16; trop., Θεμέλιος, 1Co.3:11; before prep. with accusative, πρός, Mat.3:10, Luk.3:9; εἰς, Luk.12:19; ἐπί, trop., κάλυμμα, 2Co.3:15. Metaphorical, ὁ κόσμος ἐν τ. πονηριῷ κ., 1Jn.5:19; to be laid down, appointed: of law, with dative of person(s), 1Ti.1:9; before εἰς with accusative (of purpose), Luk.2:34, Php.1:16, 1Th.3:3 (cf. ἀνά-, συν-ανά-, ἀντί-, ἀπό-, ἐπί-, κατά-, παρά-, περί-, πρό-κειμαι).† (AS)

Usage: Occurs in 26 NT verses. KJV: be (appointed, laid up, made, set), lay, lie See also: 1 Corinthians 3:11; Luke 2:12; Revelation 4:2.

οξους oxos G3690 "vinegar" Noun-GSN

Vinegar is a type of sour wine, often given to laborers and soldiers, like when it was offered to Jesus on the cross in Matthew 27:48 and Mark 15:36.

Definition: ὄξος, -εος (-ους), τό (ὄξύς), [in LXX: Num.6:3, Rut.2:14, Psa.69:21, Pro.25:20 (חֹמֶץ)* ;] sour wine (posca, vin-Deu pays), the ordinary drink of labourers and common soldiers: Mat.27:48, Mrk.15:36, Luk.23:36, Jhn.19:29-30.† (AS)

Usage: Occurs in 6 NT verses. KJV: vinegar See also: John 19:29; Mark 15:36; Matthew 27:48.

μεστον mestos G3324 "full" Adj-NSN

This word means being full of something, like feelings or thoughts. In John 19:29 and 21:11, it describes being full of fish or a drink. It can also describe being full of emotions or ideas, as in Matthew 23:28.

Definition: μεστός, -ή, -όν [in LXX: Nam.1:10, Eze.37:1 (מָלֵא), Est.5:2, Pro.6:34 * ;] full: with genitive of thing(s), Jhn.19:29 21:11, Jas.3:8; metaphorically, of thoughts and feelings, Mat.23:28, Rom.1:29 15:14, 2Pe.2:14, Jas.3:17 (cf. Pr, l.with).† (AS)

Usage: Occurs in 8 NT verses. KJV: full See also: 2 Peter 2:14; John 21:11; James 3:8.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

πλησαντες plēthō, pimplēmi G4130 "to fill" Verb-AAP-NPM

This word means to fill something or someone, like filling a net with fish in Luke 5:7. It can also mean to fulfill or complete something, like fulfilling a promise or a period of time.

Definition: πίμπλημι [in LXX chiefly for מָלֵא, also for שָׂבַע ;] trans. form in present and imperfect of πλήθω (intrans. in these tenses), which supplies the other tense forms; to fill: with accusative, Luk.5:7; with accusative and genitive, Mat.27:48; pass., Mat.22:10, Act.19:29; of that which fills or takes possession of the mind : pass., with genitive, Luk.1:15, 41 1:67 4:28 5:26 6:11, Act.2:4 3:10 4:8, 31 5:17 9:17 13:9, 45. Metaphorical (as in LXX for מָלֵא: Gen.29:27, Job.15:32), to complete, fulfil: pass., of prophecy, Luk.21:22; of time, Luk.1:23, 57 2:6, 21-22 (cf. ἐμ-πίμπλημι).† πλήθω, see: πίμπλημι SYN.: πληροφορέω, πληρόω (AS)

Usage: Occurs in 25 NT verses. KJV: accomplish, full (…come), furnish See also: Acts 2:4; Luke 1:41; Matthew 27:48.

σπογγον spongos G4699 "sponge" Noun-ASM

A simple household item, this word is used in the Bible to describe the sponge used to give Jesus a drink of vinegar while on the cross, as seen in Matthew 27:48 and John 19:29.

Definition: σπόγγος, -ου, ὁ a sponge: Mat.27:48, Mrk.15:36, Jhn.19:29.† (AS)

Usage: Occurs in 3 NT verses. KJV: spunge See also: John 19:29; Mark 15:36; Matthew 27:48.

οξους oxos G3690 "vinegar" Noun-GSN

Vinegar is a type of sour wine, often given to laborers and soldiers, like when it was offered to Jesus on the cross in Matthew 27:48 and Mark 15:36.

Usage: Occurs in 6 NT verses. KJV: vinegar See also: John 19:29; Mark 15:36; Matthew 27:48.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υσσωπω hussōpos G5301 "hyssop" Noun-DSM

Hyssop is a plant used in rituals, like in Hebrews 9:19 and John 19:29, where it was used to sprinkle Jesus with vinegar.

Definition: ὕσσωπος, -ου, ἡ [in LXX for אֵזוֹב ;] hyssop, of which a bunch was used in ritual sprinklings: Heb.9:19; of a branch or rod (?) of hyssop, Jhn.19:29 (but see Field, Notes, 106 ff., for suggestion to substitute ὑσσῷ here).† (AS)

Usage: Occurs in 2 NT verses. KJV: hyssop See also: Hebrews 9:19; John 19:29.

περιθεντες peritithēmi G4060 "to put on" Verb-2AAP-NPM

To put on means to place something around or on someone, like clothes or a hedge. In 1 Corinthians 12:23, it metaphorically means to bestow or confer something.

Definition: περι-τίθημι [in LXX for נָתַן, שׂוּם, etc. ;] to place or put around: with accusative and dative, Mat.21:33 27:48, Mrk.12:1 15:36, Jhn.19:29; of garments, etc., to put on: Mat.27:28 Mrk.15:17 (Sir.6:31). Metaphorical, like περιβάλλω, to bestow, confer (Thuc., al., Est.1:20): 1Co.12:23.† (AS)

Usage: Occurs in 8 NT verses. KJV: bestow upon, hedge round about, put about (on, upon), set about See also: 1 Corinthians 12:23; Mark 15:36; Matthew 27:48.

προσηνεγκαν prospherō G4374 "to bring to" Verb-AAI-3P

To bring to means to lead or offer something to someone, especially to God, like in Matthew 4:24 where people brought their sick to Jesus. It's about presenting or offering something to someone.

Definition: προσ-φέρω [in LXX chiefly for קָרַב hi. ;] __1. to bring to, lead to: with accusative and dative of person(s), Mat.4:24 8:16 9:2, 32 14:35 17:16, Mrk.2:4 (WH, R, txt.; sc. αὐτόν) Mrk.10:13, Luk.18:15 23:14; pass., Mat.12:22 (act., WH, txt.) Mat.18:24 (προσήχθη, WH) Mat.19:13; with accusative of thing(s), Mat.25:20; id. with dative of person(s), Mat.22:19, Luk.23:36; τ. στόματι, Jhn.19:29; metaphorically, with dative of person(s), to deal with, Heb.12:7 (cl.). __2. to offer: Mat.2:11, Act.8:18; esp. (as frequently in LXX; cf. FlJ, Ant., iii, 9, 3) sacrifices, gifts and prayers to God: absol., before περί (ὑπέρ), Mrk.1:44, Luk.5:14, Heb.5:1, 3 9:7 10:12; pass., Act.21:26; with accusative of thing(s) (δῶρον, θυσίαν, λυτρείαν, προσφοράν), Mat.5:23-24 (aoristic pres.; M, Pr., 247) Mat.8:4, Jhn.16:2, Act.7:42 21:26, Heb.5:1 8:3-4 9:7, 9 10:1-2, 8 10:11-12; δεήσεις τε κ. ἱκετηρίας, Heb.5:7; with accusative of person(s), Heb.11:17 (conative impf.; M, Pr., 129); of Christ, Heb.7:27 (ἀνενέγκας, WH, txt.) Heb.9:14, 25 9:28.† (AS)

Usage: Occurs in 45 NT verses. KJV: bring (to, unto), deal with, do, offer (unto, up), present unto, put to See also: Acts 7:42; John 19:29; Hebrews 5:1.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

στοματι stoma G4750 "mouth" Noun-DSN

The mouth is not just a physical opening, but also a symbol of speech and communication, as seen in Matthew 15:11 and John 19:29. It can also refer to the edge of a sword or other objects.

Definition: στόμα, -τος, τό [in LXX chiefly for פֻּם ;] the mouth: of man, Mat.15:11, Jhn.19:29, Act.11:8, al.; of animals, Mat.17:27, 2Ti.4:17 (fig.), Heb.11:33, Jas.3:3, al.; figuratively, of inanimate things (ποταμοῦ, Hom.), ἤνοιξεν ἡ γῆ τὸ σ., Rev.12:16; σ. μαχαίρας (Heb. חֶרֶב ־פֶּה, Gen.34:26 al.), the edge of the sword, Luk.21:24, Heb.11:34; esp. of the mouth as the organ of speech: opposite to καρδία, Mat.12:34, Rom.10:8, 10; in various phrases (some cl., some resembling Hebrew; cf. Bl., § 40, 9): ἀνοίγειν τ. σ. (see: ἀνοίγω); σ. πρὸς σ. (פֶּה ־אֵל פֶּה Num.12:8; = cl., κατὰ σ., Hdt., al.), face to face, II Jn 12, 3Jn.14; διὰ τοῦ σ. (of the Holy Spirit), Luk.1:70, Act.1:16, al.; ἀπὸ (ἐκ) τοῦ σ. (cf. ἀπὸ σ. εἰπεῖν, Plat., al.), of speaking by word of mouth, Luk.22:71, Act.22:14; δόλος (ψεῦδος) ἐν τ. σ., 1Pe.2:22, Rev.14:5" (LXX) ; metaphorically, ἡ ῥομφαία τοῦ σ., Rev.2:16. By meton., for speech (Soph.): Mat.18:16 (LXX), Luk.19:22 21:15, 2Co.13:1 (AS)

Usage: Occurs in 72 NT verses. KJV: edge, face, mouth See also: 1 Peter 2:22; Luke 22:71; Hebrews 11:33.

Study Notes — John 19:29

Show Verse Quote Highlights

Context
Cross References
John 19:29 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 19:29
Jamieson-Fausset-Brown on John 19:29
Matthew Poole's Commentary on John 19:29
Trapp's Commentary on John 19:29
Ellicott's Commentary on John 19:29
Adam Clarke's Commentary on John 19:29
Cambridge Bible on John 19:29
Whedon's Commentary on John 19:29
Sermons on John 19:29

Context — The Death of Jesus

27Then He said to the disciple, “Here is your mother.” So from that hour, this disciple took her into his home. 28After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.”

29A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth.

30When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit. 31It was the day of Preparation, and the next day was a High Sabbath. In order that the bodies would not remain on the cross during the Sabbath, the Jews asked Pilate to have the legs broken and the bodies removed.

Cross References

	Reference	Text (BSB)
1	Numbers 19:18	Then a man who is ceremonially clean is to take some hyssop, dip it in the water, and sprinkle the tent, all the furnishings, and the people who were there. He is also to sprinkle the one who touched a bone, a grave, or a person who has died or been slain.
2	Luke 23:36	The soldiers also mocked Him and came up to offer Him sour wine.
3	Mark 15:36	And someone ran and filled a sponge with sour wine. He put it on a reed and held it up for Jesus to drink, saying, “Leave Him alone. Let us see if Elijah comes to take Him down.”
4	Matthew 27:48	One of them quickly ran and brought a sponge. He filled it with sour wine, put it on a reed, and held it up for Jesus to drink.
5	Exodus 12:22	Take a cluster of hyssop, dip it into the blood in the basin, and brush the blood on the top and sides of the doorframe. None of you shall go out the door of his house until morning.
6	Psalms 51:7	Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow.
7	Matthew 27:34	they offered Him wine to drink, mixed with gall; but after tasting it, He refused to drink it.
8	1 Kings 4:33	He spoke of trees, from the cedar in Lebanon to the hyssop growing in the wall, and he taught about animals, birds, reptiles, and fish.

John 19:29 Summary

In John 19:29, we see the Roman soldiers giving Jesus a sponge soaked in sour wine to drink, which was a common drink for laborers and soldiers. This act of kindness, although small, shows the humanity of Jesus and the cruelty of the Roman soldiers. As Jesus drinks the wine, He is fulfilling the prophecy in Psalm 69:21, which says that He would be given vinegar to drink. This event is a reminder of the sacrifice Jesus made for us on the cross, and it points to the completion of His work, as He says in John 19:30, 'It is finished' (John 4:34, Psalm 69:21).

Frequently Asked Questions

What is the significance of the sour wine in John 19:29?

The sour wine represents the last act of human kindness shown to Jesus before His death, and it also fulfills the prophecy in Psalm 69:21, where it is written that Jesus would be given vinegar to drink.

Why did the soldiers use a stalk of hyssop to lift the sponge to Jesus' mouth?

The use of hyssop is significant because it was also used in the Passover ritual, as described in Exodus 12:22, where the Israelites were instructed to apply the blood of the lamb to their doorposts using a bunch of hyssop, symbolizing salvation and purification.

Is there any deeper meaning to Jesus' statement 'I am thirsty' in John 19:28?

Jesus' statement 'I am thirsty' is not just a physical expression of His need for water, but also a spiritual declaration of His desire to fulfill the will of God, as seen in John 4:34, where He says 'My food is to do the will of Him who sent Me and to finish His work'

How does this verse relate to the crucifixion of Jesus?

This verse is a pivotal moment in the crucifixion narrative, as it shows the humanity of Jesus and the cruelty of the Roman soldiers, and it sets the stage for Jesus' final statement 'It is finished' in John 19:30, which declares the completion of His work on the cross

Reflection Questions

What can we learn from Jesus' willingness to endure physical suffering and humiliation for the sake of our salvation?
How does the image of the sour wine and the hyssop stalk speak to the theme of salvation and redemption in the Bible?
In what ways can we, like the disciple who took Mary into his home, demonstrate love and care for those around us who are suffering?
What does Jesus' statement 'I am thirsty' reveal about His character and His relationship with God the Father?
How can we apply the principle of selfless love and sacrifice, as demonstrated by Jesus in this verse, to our own lives and relationships?

Gill's Exposition on John 19:29

Now there was set a vessel full of vinegar,.... In a place near at hand, as Nonnus observes; not on purpose, for the sake of them that were crucified, either to refresh their spirits, or stop a too

Jamieson-Fausset-Brown on John 19:29

Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

Matthew Poole's Commentary on John 19:29

Ver. 29. See Poole on "John 19:28".

Trapp's Commentary on John 19:29

29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. Ver. 29. Now there was set a vessel full of vinegar] Cold comfort: they used to give others wine to comfort them, according to Proverbs 31:6, and mingled myrrh with the wine ( granum thuris in calice vini), that might attenuate their blood, and so help to despatch them; as also to cause a giddiness in them, that they might be the less sensible of their pain. But they dealt much worse with our Saviour, mingling for him, in mockery, vinegar and gall, to add to his other misery. This he drank, that we might drink of the heavenly nepenthes, that torrent of pleasure, Psalms 16:11.

Ellicott's Commentary on John 19:29

(29) Now there was set a vessel full of vinegar.—This vessel of the ordinary sour wine drunk by the Roman soldiers, was placed near in order to be given to those who were crucified. Thirst was always an accompaniment of death by crucifixion, and that the vessel of wine was prepared for this purpose is made probable by the mention of the sponge and hyssop (Comp. Note on Matthew 27:48.) And put it upon hyssop.—This detail is peculiar to St. John. Bochart (Hierozoicon, i. 2, 50) thinks that the plant was marjoram, or some plant like it, and he is borne out by ancient tradition. The stalks, from a foot to a foot and a half high, would be sufficient to reach to the cross. The plant is named in one other passage in the New Testament (Hebrews 9:19), and is frequent in the Greek of the Old Testament. The Hebrew word is çzôv, and the identification must always be uncertain, because we cannot know whether the Greek translation is based upon an identification of the plant, or upon a similarity in the sound of the names.

Adam Clarke's Commentary on John 19:29

Verse 29. A vessel full of vinegar] This was probably that tart small wine which we are assured was the common drink of the Roman soldiers. Our word vinegar comes from the French vin aigre, sour or tart wine; and, although it is probable that it was brought at this time for the use of the four Roman soldiers who were employed in the crucifixion of our Lord, yet it is as probable that it might have been furnished for the use of the persons crucified; who, in that lingering kind of death, must necessarily be grievously tormented with thirst. This vinegar must not be confounded with the vinegar and gall mentioned Matthew 27:34, and Mr 15:23. That, being a stupifying potion, intended to alleviate his pain, he refused to drink; but of this he took a little, and then expired, John 19:30. And put it upon hyssop] Or, according to others, putting hyssop about it. A great variety of conjectures have been produced to solve the difficulty in this text, which is occasioned by supposing that the sponge was put on a stalk of hyssop, and that this is the reed mentioned by Matthew and Mark. It is possible that the hyssop might grow to such a size in Judea as that a stalk of it might answer the end of a reed or cane in the case mentioned here; but still it appears to me more natural to suppose that the reed was a distinct thing and that the hyssop was used only to bind the sponge fast to the reed; unless we may suppose it was added for some mystical purpose, as we find it frequently used in the Old Testament in rites of purification. The various conjectures on this point may be seen in Bowyer's Conject. and in Calmet.

Cambridge Bible on John 19:29

29. Now … vinegar] Omit ‘now.’ S. John’s precise knowledge appears once more: the other three do not mention the vessel, but he had stood close to it. The ‘vinegar’ was probably the sour wine or posca in a large jar ‘set’ by the soldiers for their own use while on guard. Criminals sometimes lived for many hours, even a day or two, on the cross.and they filled, &c.] The true text gives, having placed therefore a sponge full of the vinegar upon hyssop they put it to his mouth. The difference between the two verbs rendered ‘put’ is very graphic; the one expresses the placing of the sponge round the stalk (comp. Matthew 21:33; Matthew 27:28; Matthew 27:48), the other the offering (John 16:2) and applying (Mark 10:13) it to his lips.hyssop] The plant cannot be identified with certainty. The caper-plant, which is as likely as any, has stalks which run to two or three feet, and this would suffice. It is not probable that Christ’s feet were on a level with the spectators’ heads, as pictures represent: this would have involved needless trouble and expense. Moreover the mockery of the soldiers recorded by S. Luke (see on Luke 23:36) is more intelligible if we suppose that they could almost put a vessel to His lips. S. John alone mentions the hyssop; another mark of exact knowledge.put it to his mouth] The actors and their motive are left doubtful. Probably soldiers, but possibly Jews, and probably in compassion rather than mockery; or perhaps in compassion under cover of mockery (comp. Mark 15:36).

Whedon's Commentary on John 19:29

29. Hyssop—It is not well known what plant is here specified. But a sort of hyssop is described with a seedy stalk about a foot and a half long.

Sermons on John 19:29

	Sermon	Description
	"Mind Not High Things" by George Warnock	George Warnock preaches on the significance of the 'hyssop' plant in Scripture, symbolizing humility, weakness, and sacrificial character. He emphasizes how great men, like Solomon
	Exposition on Psalm 8 by St. Augustine	St. Augustine delves into the symbolic meanings of wine-presses in the Psalms, interpreting them as representations of Churches, martyrdoms, and the process of separating the good
	The Ashes of a Heifer by George Warnock	George Warnock delves into the profound cleansing work of the Spirit of God in our lives, emphasizing the comprehensive purification offered through the Blood of Christ and the ete
	Mental Pollution by Harold Vaughan	In this sermon, the preacher emphasizes the need to resist the devil and overcome his attacks. He compares the inability to physically fight or outrun the devil to the need to empl
	Hearts Sprinkled From an Evil Conscience by Harold Vaughan	In this sermon, the preacher uses the analogy of a trapped elephant to illustrate how people can be programmed for failure and defeat. He describes how the elephant, despite its im
	The Blood of Jesus by David Wilkerson	David Wilkerson emphasizes the significance of not just knowing about the blood of Jesus that was shed, but understanding its power when it is sprinkled. He draws a parallel betwee
	The Power of the Blood by David Wilkerson	David Wilkerson emphasizes the profound significance of the blood of Jesus Christ, which is often undervalued by many Christians. He explains that while believers may sing about it

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John 19:29

John 19:29 in Multiple Translations

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Study Highlights

Berean Amplified Bible — John 19:29

John 19:29 Interlinear (Deep Study)

Greek Word Reference — John 19:29

Study Notes — John 19:29

Context — The Death of Jesus

Cross References

John 19:29 Summary

Frequently Asked Questions

Reflection Questions

Gill's Exposition on John 19:29

Jamieson-Fausset-Brown on John 19:29

Matthew Poole's Commentary on John 19:29

Trapp's Commentary on John 19:29

Ellicott's Commentary on John 19:29

Adam Clarke's Commentary on John 19:29

Cambridge Bible on John 19:29

Whedon's Commentary on John 19:29

Sermons on John 19:29