So, debates and arguing over Greek words has proved to be an inadequate approach to the Josephan TF. A much simpler approach is to consider history. In this case the history surrounding 19 c.e. That's the context in which the TF is found.
Pursuing these avenues of research will contribute to our certainty as to when Pilate became governor of Judea. Some will care about this, other might not. What is clear, however, is that even those who don’t want ‘merely’ to ‘mine’ Josephus for ‘facts’ should realize that it was only the external pressure, of Tactius, that forced scholars to read Josephus with eyes that allowed them to see all there is to see. Those who read Josephus all by himself will never know, for example, that Germanicus died in 19 CE (a point that is quite clear in Tactius’ annalistic narrative but not at all indicated by Josephus), hence never have the occasion to wonder why Josephus juxtaposed that death with the beginning of Pilate’s tenure, something that apparently contradicts Josephus’ dating of that tenure - a point which we may pursue as we like, whether to learn more about Pilate, or, rather, more about Josephus.
Daniel Schwartz: Reading the First Century. On Reading Josephus and Studying Jewish History
of the First Century. Page 144.
Daniel Schwartz: Reading the First Century. On Reading Josephus and Studying Jewish History
of the First Century. Page 144.
Roman history also relates that Tiberius expelled some Jews from Rome around that year. The more interesting Roman history for 19 c.e. is mentioned by Josephus at the end of the previous chapter - the death of Germancius. The TF is placed between two historical Roman events in the year 19 ce. While the expelling of Jews from Rome is interesting the far bigger - and would have been the most talked about event in Rome - was the death of Germancius and it's talk of poison. Gnaeus Calpurnius Piso who was to go on trial, re Wikipedia, committed suicide in 20 c.e.
Gnaeus Calpurnius Piso
What has this history got to do with the Josephan TF dating to 19 c.e. ? A death, albeit one that is a suspected poisoning, and a suicide of a man suspected to have been involved. Earlier history, 49 years earlier, details the suicide in 30 b.c. of the Roman Marc Antony who was responsible for the execution of the last King and High Priest of the Jews. That I would suggest is the basic history involved in the Josephan TF being placed in 19 c.e. Josephus, via his placing of the TF is bringing to mind, is remembering the suicide of the man responsible for the killing of the Jewish King.
Antiquities with it's TF placing in 19 c.e. has used this dating to move the JC crucifixion dating away from the 7th year of Tiberius i.e. the Acts of Pilate crucifixion story. Suggesting that Acts of Pilate was a pre Antiquities story. The 7th year of Tiberius is 21 c.e - 49 years to the 70 c.e. Jewish/Rome war.. Interesting, however, 21 c.e. is 70 years from 49 b.c. That year is when Caesar freed Aristobulus from prison in Rome only for him to be poisoned on his way to Judaea.
Thus, both dates, 19 c.e. and 21 c.e. are dates that have been used to focus on Hasmonean history. The same is the case with gLuke's dating structure from the 15th year of Tiberius. A JC crucifixion in 30 c.e. would be 70 years from 40 b.c. when Herod became King in Rome and Antigonus became King in Jerusalem. A 33 c.e. crucifixion is 70 years from the Roman execution, crucifixion, of Antigonus in 37 b.c. A 36/37 c.e. crucifixion would be 100 years from 63 b.c. and the loss of Hasmonean sovereign to Rome, via Pompey.
All of it - all the JC crucifixion dating, from the Acts of Pilate to the TF, to gLuke - are dates that look back, as it were, to events that are relevant to Hasmonean history. What these dates also do is suggest that the figure of Jesus is not a historical but a literary figure. A literary figure that reflects or represents, via a crucifixion story, the loss of Hasmonean sovereignty in 63 b.c. and the loss of it's last King and High Priest, Antigonus, in 37 b.c. That is the history that was relevant to the writers of the gospel crucifixion story - that is the history that was also relevant to a historian who claimed Hasmonean descent - Josephus and his TF.
Yes, Eusebius wanted a Jewish messiah figure - but failed to realize that a Jewish messiah figure brings along a lot of historical baggage.
So, gentlemen, I would suggest that you lay down your Greek 'guns' and pick up a history book....