The Meaning of John 1:48 Explained

John 1:48

KJV: Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

YLT: Nathanael saith to him, 'Whence me dost thou know?' Jesus answered and said to him, 'Before Philip's calling thee -- thou being under the fig-tree -- I saw thee.'

Darby: Nathanael says to him, Whence knowest thou me? Jesus answered and said to him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

ASV: Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee.

KJV Reverse Interlinear

Nathanael  saith  unto him,  Whence  knowest thou  me?  Jesus  answered  and  said  unto him,  Before  that Philip  called  thee,  when thou wast  under  the fig tree,  I saw  thee. 

What does John 1:48 Mean?

Verse Meaning

Nathanael acted surprised that Jesus knew who he was. Evidently they had not met previously. Jesus explained that He had seen Nathanael under a fig tree where he had been before Philip had called him to come and see Jesus. Some commentators have interpreted Jesus" reference to this fig tree figuratively as an allusion to Nathanael"s house. Ancient Near Easterners sometimes referred to peaceful habitation figuratively as resting under one"s vine and fig tree ( 1 Kings 4:25; Isaiah 36:16; Zechariah 3:10). However there seems to be no good reason to prefer a figurative rather than a literal meaning here.

Context Summary

John 1:43-51 - The Doubter Becomes A Disciple
The Apostles were attracted to the Master in different ways. Some came to Him through preaching, as when John proclaimed His rank and sacrifice. Others were brought through human relationships. The record does not say how many Andrew brought to Jesus, but we are told that he at least brought his own brother. Others were brought by the Master's direct personal influence-he findeth Philip. Still others were brought by the call and ties of friendship, following on a long course of previous preparation. Philip had often crossed the hills that separated the Lake from Cana, where Nathanael dwelt, and the two would earnestly discuss the signs of the time: the desperate straits of their country, the preaching of the Baptist, and the Messiah's advent. The guileless Israelite would sit beneath his favorite fig-tree, pondering over the things which Moses and the prophets had written. It was not difficult to win such a man, when Philip broke in on him with the news of their discovery.
Jesus is always showing us greater things, John 1:50. He leads His disciples onward and upward, for He is Himself the ladder of ascent to God. [source]

Chapter Summary: John 1

1  The divinity, humanity, office, and incarnation of Jesus Christ
15  The testimony of John
39  The calling of Simon and Andrew, Philip and Nathanael

Greek Commentary for John 1:48

Whence knowest thou me? [Ποτεν με γινωσκεισ]
Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ‘s comment and longed to know its source. Before Philip called thee Idiomatic Greek, προ — pro and the ablative case of the articular aorist active infinitive “Being under the fig tree,” accusative present participle agreeing with σε — se The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with υπο — hupo may suggest that Nathanael had withdrawn there for prayer. Note genitive with υποκατω — hupokatō in John 1:50. Jesus saw Nathanael‘s heart as well as his mere presence there. He saw him in his worship and so knew him. [source]
Knowest [γινώσκεις]
See on Acts 19:15. [source]
Under the fig tree [ὑπὸ τὴν συκῆν]
To be construed with εἶδον σε , I saw thee; i.e., I saw thee under the fig tree. The preposition with the accusative case, which implies motion toward, indicates his withdrawal to the shade of the tree for meditation or prayer. See on John 1:50. The Jewish writings tell of distinguished rabbis who were accustomed to rise early and pursue their studies under the shade of a fig tree. Compare Micah 4:4; Zechariah 3:10. Augustine, in his “Confessions,” relates of himself: “I cast myself down, I know not how, under a certain fig tree, giving full vent to my tears; and the floods of mine eyes gushed out, an acceptable sacrifice to Thee” (viii. 28). Nathanael asks, “Whence knowest thou me? “Jesus answers, “I saw thee ( εἶδον ).” [source]

Reverse Greek Commentary Search for John 1:48

John 1:50 Under the fig tree [ὑπὸ τῆς συκῆς]
Compare John 1:48. Here the same preposition is used with the genitive case, indicating rest, without the suggestion of withdrawal to. [source]
John 13:13 Ye [υμεις]
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]
John 4:17 I have no husband [ουκ εχω ανδρα]
The Greek ανηρ — anēr means either “man” or “husband.” She had her “man,” but he was not a legal “husband.” Her language veils her deceit. Thou saidst well Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (John 1:48; John 2:24.; John 5:20). For thou hast had five husbands “For thou didst have five men.” Second aorist (constative) active indicative of εχω — echō Is not thy husband In the full and legal sense of ανηρ — anēr not a mere “man.” This hast thou said truly “This a true thing thou hast said.” Note absence of article with αλητες — alēthes (predicate accusative). Perfect active indicative ειρηκας — eirēkas here, not aorist ειπες — eipes (John 4:17). [source]
2 Corinthians 11:22 Israelites []
See on Acts 3:12, and compare Philemon 3:5, and the phrase Israel of God, Galatians 6:16, and an Israelite indeed, John 1:48. [source]
1 John 2:5 Is the love of God perfected [ἡ ἀγάπη τοῦ Θεοῦ τετελείωται]
Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, “In him has the love of God been perfected.” In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work. The phrase ἡ ἀγάπη τοῦ Θεοῦ the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father, is found in 1 John 3:16; 1 John 4:9, in the undoubted sense of the love of God to men. The same sense is intended in 1 John 3:1, 1 John 3:9, 1 John 3:16, though differently expressed. The sense is doubtful in 1 John 2:5; 1 John 3:17; 1 John 4:12. Men's love to God is clearly meant in 1 John 2:15; 1 John 5:3. The phrase occurs only twice in the Gospels (Luke 6:42; John 5:42), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men. It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ἀγάπη lovein the New Testament, with the subjective genitive. The object is more commonly expressed by εἰς towardsor to. See 1 Thessalonians 3:12; Colossians 1:4; 1 Peter 4:8. Still stronger is John's treatment of the subject in ch. 4. Here we have, 1 John 4:9, the manifestation of the love of God in us ( ἐν ἡμῖν ) By our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. “In this is love; i.e., herein consists love: not that we have loved God, but that He loved us ” (1 John 4:10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (1 John 4:12). The latter clause, it would seem, must be explained according to 1 John 4:10. Then (1 John 4:16), “We have known and believed the love that God hath in us ” (see on John 16:22, on the phrase have love ). “God is love;” that is His nature, and He imparts this nature to be the sphere in which His children dwell. “He that dwelleth in love dwelleth in God.” Finally, our love is engendered by His love to us. “We love Him because He first loved us” (1 John 4:19). -DIVIDER-
-DIVIDER-
In harmony with this is John 15:9. “As the Father loved me, I also loved you. Continue ye in my love.” My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. “If ye keep my commandments ye shall abide in my love.”-DIVIDER-
This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God. -DIVIDER-
-DIVIDER-
The word verily ( ἀληθῶς ) is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ἀλήθεια truthCompare John 1:48; John 8:31. Hath been perfected. John is presenting the ideal of life in God. “This is the love of God that we keep His commandments.” Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love. [source]

What do the individual words in John 1:48 mean?

Says to Him Nathanael From where me know You Answered Jesus and said Before - you Philip calling being under the fig tree I saw
Λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν

Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῷ  to  Him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ναθαναήλ  Nathanael 
Parse: Noun, Nominative Masculine Singular
Root: Ναθαναήλ  
Sense: an intimate disciple of Jesus Christ, he is commonly thought to be the same person as Bartholomew.
Πόθεν  From  where 
Parse: Adverb
Root: πόθεν  
Sense: of place: from where, from what condition.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
γινώσκεις  know  You 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Πρὸ  Before 
Parse: Preposition
Root: πρό  
Sense: before.
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
Φίλιππον  Philip 
Parse: Noun, Accusative Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
φωνῆσαι  calling 
Parse: Verb, Aorist Infinitive Active
Root: φωνέω 
Sense: to sound, emit a sound, to speak.
ὄντα  being 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὑπὸ  under 
Parse: Preposition
Root: ὑπό  
Sense: by, under.
συκῆν  fig  tree 
Parse: Noun, Accusative Feminine Singular
Root: συκῆ  
Sense: a fig tree.
εἶδόν  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.