KJV: Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
YLT: And Jesus having turned, and having beheld them following, saith to them, 'What seek ye?' and they said to them, 'Rabbi, (which is, being interpreted, Teacher,) where remainest thou?'
Darby: But Jesus having turned, and seeing them following, says to them, What seek ye? And they said to him, Rabbi (which, being interpreted, signifies Teacher), where abidest thou?
ASV: And Jesus turned, and beheld them following, and saith unto them, What seek ye? And they said unto him, Rabbi (which is to say, being interpreted, Teacher), where abideth thou?
Στραφεὶς | Having turned |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: στρέφω Sense: to turn, turn around. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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θεασάμενος | having beheld |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: θεάομαι Sense: to behold, look upon, view attentively, contemplate (often used of public shows). |
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ἀκολουθοῦντας | following |
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: ἀκολουθέω Sense: to follow one who precedes, join him as his attendant, accompany him. |
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λέγει | He says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ζητεῖτε | seek you |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ζητέω Sense: to seek in order to find. |
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Οἱ | - |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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εἶπαν | they said |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ῥαββί | Rabbi |
Parse: Noun, Vocative Masculine Singular Root: ῥαββί Sense: my great one, my honourable sir. |
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λέγεται | is to say |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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μεθερμηνευόμενον | being translated |
Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: μεθερμηνεύω Sense: to translate into the language of one with whom I wish to communicate, to interpret. |
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Διδάσκαλε | Teacher |
Parse: Noun, Vocative Masculine Singular Root: διδάσκαλος Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man. |
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Ποῦ | where |
Parse: Adverb Root: ποῦ Sense: somewhere. |
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μένεις | are You staying |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: μένω Sense: to remain, abide. |
Greek Commentary for John 1:38
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
Better, as Rev., beheld: looked steadfastly upon them as if studying them. [source]
The first words of Christ as recorded by John. Compare Matthew 3:15; Mark 1:15; Luke 2:49. [source]
My great one; my honorable sir. Explained by Jesus himself as διδάσκαλος , teacher (Matthew 23:8, where the proper reading is διδάσκαλος , instead of καθηγητὴς , guide, master, found in Matthew 23:10). Used by the Jews in addressing their teachers, and formed from a Hebrew root meaning great. It occurs commonly in John, and is found in Matthew and Mark, but not in Luke, who uses ἐπιστατής . See on Luke 5:5. [source]
John frequently adds explanatory remarks. See John 1:42, John 1:43; John 9:7. [source]
Rev., abidest. Jesus had asked “What seek ye?” not whom. They reply, “Where dost thou abide?” [source]
Reverse Greek Commentary Search for John 1:38
The teacher of Israel (John 3:10) addresses Jesus by the title applied by his own disciples to himself - my master (see on John 1:38). “We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (John 1:19-24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher” (Milligan and Moulton). [source]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
As he had done in John 13:16. He was their Rabbi (John 1:38; John 13:13) and Lord (John 13:13). Paul gloried in calling himself Christ‘s δουλος doulos (bond-slave). Servants Bond-servants, slaves. I have called you friends Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good δουλοι douloi Abraham was called the Friend of God (James 2:23). Are we friends of Christ? [source]
See John 1:38. Come down Second aorist active imperative, tense and tone of urgency. Ερε μψ χιλδ διε Ere my child die Regular idiom with πριν prin in positive clause, second aorist active infinitive of αποτνησκω apothnēskō and accusative of general reference, “before dying as to my child.” Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (John 11:21, John 11:32). But the father‘s heart goes out to Jesus. [source]
Second aorist active participle of ευρισκω heuriskō Found him after search and in the synagogue as John explains (John 6:59) in Capernaum, perhaps that very synagogue built by a centurion (Luke 7:5). Rabbi See note on John 1:38 for this courteous title. When camest thou hither? Second perfect active indicative of γινομαι ginomai “When hast thou come?” We sought you anxiously on the other side of the lake and could not see how you came across (John 6:22-24). [source]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι theaomai (from τεα thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους monogenous or with πατρος patros In John 3:16; 1 John 4:9 we have τον μονογενη ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ patēr of God in relation to the Logos. Μονογενης Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν doxan (or genitive with μονογενους monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης plērēs can agree with the subject of εσκηνωσεν eskēnōsen Of grace and truth Curiously this great word χαρις charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
“This one finds (vivid dramatic present) first” Προτων Protōn (adverb supported by Aleph A B fam. 13) means that Andrew sought “his own brother Simon” Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably πρωτον prōton is correct, but even so John likely brought also his brother James after Andrew‘s example. We have found the Messiah First aorist active indicative of ευρισκω heuriskō Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. “We have seen him.” Which is Same explanatory neuter relative as in John 1:38, “which word is.” This Aramaic title Messiah is preserved in the N.T. only here and John 4:25, elsewhere translated into Χριστος Christos Anointed One, from χριω chriō to anoint. See note on Matthew 1:1 for discussion. [source]
Emphatic. Call me “Address me.” Πωνεω Phōneō regular for addressing one with his title (John 1:48). Master Nominative form (not in apposition with με me accusative after πωνειτε phōneite), but really vocative in address with the article (called titular nominative sometimes) like ο Κυριος και ο τεος μου Ho Kurios kai ho theos mou in John 20:28. “Teacher.” See John 11:28 for Martha‘s title for Jesus to Mary. Lord Another and separate title. In John 1:38 we have Διδασκαλε Didaskale (vocative form) for the Jewish αββει Rabbei and in John 9:36, John 9:38 Κυριε Kurie for the Jewish καλως Mari It is significant that Jesus approves Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about “the peril of worshipping Jesus!” [source]
“This one.” By night Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (John 2:23) and the interest of Nicodemus was real and yet he wished to be cautious. Rabbi See note on John 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him “My Master” just as Andrew and John did (John 1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in John 1:19-24 (Milligan and Moulton‘s Comm.). We know Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in John 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (John 1:19-27). Thou art a teacher come from God “Thou hast come from God as a teacher.” Second perfect active indicative of ερχομαι erchomai and predicative nominative διδασκαλος didaskalos This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism. Can do “Can go on doing” (present active infinitive of ποιεω poieō and so linear). These signs that thou doest Those mentioned in John 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note συ su (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (John 12:42), but Nicodemus dares to feel his way. Except God be with him Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Acts 10:38). [source]
Greeting John just like Jesus (John 1:38; John 3:2). Beyond Jordan Evident reference to John‘s witness to Jesus told in John 1:29-34. To whom thou hast borne witness Note avoidance of calling the name of Jesus. Perfect active indicative of μαρτυρεω martureō so common in John (John 1:7, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. The same baptizeth “This one is baptizing.” Not personally (John 4:2), as John did, but through his six disciples. And all men come to him Linear present middle indicative, “are coming.” The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John‘s followers to keenest jealousy. What a lifelike picture of ministerial jealousy in all ages. [source]
Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2 Corinthians 10:10). And Paul, Mercury (τον δε Παυλον ερμην ton de Paulon Hermēn). Mercury (ερμης Hermēs) was the messenger of the gods, and the spokesman of Zeus. ερμης Hermēs was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews 7:2; John 1:38). Because he was the chief speaker Paul was clearly “the leader of the talk.” So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Galatians 4:14, certainly they did receive him as an angel of God, as if “Mercury” in reality. [source]
Mercury (ερμης Hermēs) was the messenger of the gods, and the spokesman of Zeus. ερμης Hermēs was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews 7:2; John 1:38). [source]
Prohibition with μη mē and present middle imperative of γινομαι ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
Meaning destruction. Compare Job 26:6; Job 28:22; Proverbs 15:11. Here the Destroyer, as is evident from the Greek equivalent Ἁπολλύων Apollyon destroyer. Perdition is personified. It is after John's manner to give the Hebrew with the Greek equivalent. Compare John 1:38, John 1:42; John 4:25; John 9:7; John 11:16, etc. [source]