KJV: Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
YLT: Philip findeth Nathanael, and saith to him, 'Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who is from Nazareth;'
Darby: Philip finds Nathanael, and says to him, We have found him of whom Moses wrote in the law, and the prophets, Jesus, the son of Joseph, who is from Nazareth.
ASV: Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph.
Εὑρίσκει | Finds |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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Φίλιππος | Philip |
Parse: Noun, Nominative Masculine Singular Root: Φίλιππος Sense: an apostle of Christ. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ναθαναὴλ | Nathanael |
Parse: Noun, Accusative Masculine Singular Root: Ναθαναήλ Sense: an intimate disciple of Jesus Christ, he is commonly thought to be the same person as Bartholomew. |
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λέγει | says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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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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Ὃν | [Him] whom |
Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ἔγραψεν | wrote of |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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Μωϋσῆς | Moses |
Parse: Noun, Nominative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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νόμῳ | Law |
Parse: Noun, Dative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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προφῆται | prophets |
Parse: Noun, Nominative Masculine Plural Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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εὑρήκαμεν | we have found |
Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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Ἰησοῦν | Jesus |
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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υἱὸν | son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰωσὴφ | of Joseph |
Parse: Noun, Genitive Masculine Singular Root: Ἰωσήφ Sense: the patriarch, the eleventh son of Jacob. |
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Ναζαρέτ | Nazareth |
Parse: Noun, Genitive Feminine Singular Root: Ναζαρά Sense: the ordinary residence and home town of Christ. |
Greek Commentary for John 1:45
Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. Nathaniel It is a Hebrew name meaning “God has given” like the Greek Τεοδορε Theodore (Gift of God). He was from Cana of Galilee (John 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, ευρηκαμεν Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses Μεσσιαν heurēkamen (John 1:41) also to Nathanael and so unites himself with the circle of believers, but instead of ον Messian describes him “of whom More exactly, “Jesus, son of Joseph, the one from Nazareth.” Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as “God-only Begotten” in John 1:18, but certainly Philip could not know this. Bernard terms this part “the irony of St. John” for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael. [source]
Probably the same as Bartholomew. See on Bartholomew, Mark 3:18. [source]
Note the circumstantial detail of this confession as compared with Andrew's (John 1:42). [source]
Reverse Greek Commentary Search for John 1:45
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23. [source]
Whether Nathanael had heard the Baptist say this of Jesus (John 1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (John 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ‘s claim in John 1:51. Cf. the confession of Peter in John 6:69; Matthew 16:16 and Martha‘s in John 11:27. Nathanael goes further. Thou art King of Israel To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Psalm 2:1-12 and Jesus is greeted in the Triumphal Entry as the King of Israel (John 12:13). [source]
Periphrastic imperfect active of αστενεω astheneō old verb (from αστενης asthenēs α a privative, and στενος sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας apo and απο ek between Bethany as the residence and some other village Note εκ της κωμης Marthas not Μαριας και Μαρτας Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι ginomai Χειρον Cheiron is comparative of κακος kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]