The Meaning of John 2:6 Explained

John 2:6

KJV: And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

YLT: And there were there six water-jugs of stone, placed according to the purifying of the Jews, holding each two or three measures.

Darby: Now there were standing there six stone water-vessels, according to the purification of the Jews, holding two or three measures each.

ASV: Now there were six waterpots of stone set there after the Jews manner of purifying, containing two or three firkins apiece.

KJV Reverse Interlinear

And  there were  set  there  six  waterpots  of stone,  after  the manner of the purifying  of the Jews,  containing  two  or  three  firkins  apiece. 

What does John 2:6 Mean?

Verse Meaning

The Jews washed before eating to cleanse themselves from the defilement of contact with Gentiles and other ritually defiling things more than from germs. They needed much water since they washed often (cf. Matthew 15:1-2; Mark 7:3-4). Each pot held two or three measures (Gr. metretes), namely, between20,30 gallons. Their combined capacity would have been between120,180 gallons of liquid. Stone pots did not absorb moisture and uncleanness as earthenware vessels did, so they were better containers for water used in ceremonial washings.

Context Summary

John 2:1-11 - Jesus Blesses Social Joys
The keyword here is signs, John 2:11, r.v. translated in the Authorized Version as miracles. They are windows into the eternal purpose. The Lord loved to join in simple human joys. "He came eating and drinking." He honored marriage by His first miracle. The wine had to fail, as the earthly and human always must, in order to make room for the eternal and divine. Like Mary, we are impetuous, and would hasten the divine actions: but God is ever deliberate and waits for the exact hour before He interposes. It is hardly likely that our Lord made one hundred and thirty gallons of wine; but that as the servants drew and bore to the table, the wondrous change was wrought. Our Lord did in a moment what He is ever doing, transforming dews and rain into the nutritive and gladdening juices of nature.
Here was indeed a sign that the Master desired to sweeten and enhance human happiness, and that His influence could transform what was ordinary and common into the joyous and sacramental. It was His glory to show that religion is consistent with ordinary life, and to teach that God increases our joys from less to more, and still more. "The best is yet to be." [source]

Chapter Summary: John 2

1  Jesus turns water into wine;
12  departs into Capernaum,
13  and to Jerusalem,
14  where he purges the temple of buyers and sellers
18  He foretells his death and resurrection
23  Many believe because of his miracles, but he will not trust himself with them

Greek Commentary for John 2:6

Waterpots [υδριαι]
Old word from υδωρ — hudōr (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone See Mark 1:44; Luke 2:22 for the word καταρισμος — katharismos (from καταριζω — katharizō) which fact also raised a controversy with disciples of John because of his baptizing (John 3:25). Containing Present active participle feminine plural of χωρεω — chōreō old verb from χωρος — chōros place, space, having space or room for. Two or three firkins apiece The word μετρητης — metrētēs from μετρεω — metreō to measure, simply means “measurer,” an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew υδρια — bath (2 Chronicles 4:5), here only in N.T., about 8-1/2 English gallons. Each ανα — hudria thus held about 20 gallons. This common distributive use of υδρια — ana occurs here only in this Gospel, but is in Revelation 4:8. In John 4:28 a much smaller hudria was used for carrying water. [source]
Water-pots [ὑδρίαι]
Used by John only, and only in the Gospel, John 2:7; John 4:28. Water -pots is literally correct, as the word is from ὕδωρ , water. [source]
Of stone []
Because less liable to impurity, and therefore prescribed by the Jewish authorities for washing before and after meals. [source]
After the manner of the purifying, etc. []
That is, for the purifications customary among the Jews. [source]
Containing [χωροῦσαι]
From χῶρος , a place or space. Hence, to make room or give place, and so, to have space or room for holding something. [source]
Firkins [μετρητὰς]
Only here in the New Testament. From μετρέω , to measure; and therefore, properly, a measurer. A liquid measure containing nearly nine gallons. [source]

Reverse Greek Commentary Search for John 2:6

Matthew 15:2 Wash not their hands []
Washing before meals was alone regarded as a commandment; washing after meals only as a duty. By and by the more rigorous actually washed between the courses, although this was declared to be purely voluntary. The distinctive designation for washing after meals was the lifting of the hands; while for washing before meat a term was used which meant, literally, to rub. If “holy,” i.e., sacrificial food was to be partaken of, a complete immersion of the hands, and not a mere “uplifting” was prescribed. As the purifications were so frequent, and care had to be taken that the water had not been used for other purposes, or something fallen into it that might discolor or defile it, large vessels or jars were generally kept for the purpose (see John 2:6). It was the practice to draw water out of these with a kind of ladle or bucket - very often of glass - which must hold at least one and a half egg-shells (compare draw out now, John 2:8). The water was poured on both hands, which must be free of anything covering them, such as gravel, mortar, etc. The hands were lifted up so as to make the water run to the wrist, in order to insure that the whole hand was washed, and that the water polluted by the hand did not again run down the fingers. Similarly, each hand was rubbed with the other (the fist), provided the hand that rubbed had been affused; otherwise, the rubbing might be done against the head, or even against a wall. But there was one point on which special stress was laid. In the “first affusion,” which was all that originally was required when the hands were not levitically “defiled,” the water had to run down to the wrist. If the water remained short of the wrist, the hands were not clean. See Mark 7:3 (Edersheim, “Life and Times of Jesus”). [source]
Luke 9:3 Two coats [ἀνά δύο χιτῶνας]
Lit., two apiece: the force of ἀνά , as in John 2:6. [source]
John 4:28 Water-pot []
See on John 2:6. [source]
John 2:13 The Jews' passover []
On John's use of the term Jews, see on John 1:19. So it is used here with an under-reference to the national religion as consisting in mere ceremonies. The same hint underlies the words in John 2:6, “after the Jews' manner of purifying.” Only John mentions this earliest passover of Christ's ministry. The Synoptists relate no incident of his ministry in Judaea, and but for the narrative of John, it could not be positively asserted that Jesus went up to Jerusalem during His public life until the time of His arrest and crucifixion. [source]
John 14:26 He [ἐκεῖνος]
Setting the Advocate distinctly and sharply before the hearers. The pronoun is used in John's First Epistle, distinctively of our Lord. See 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16; 1 John 4:17. [source]
John 13:14 Ought [ὀφείλετε]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
John 4:28 Left her waterpot [απηκεν την υδριαν]
First aorist active indicative of απιημι — aphiēmi ingressive aorist, in her excitement and embarrassment. It was too large for speed anyhow (John 2:6). And says Graphic historic present indicative again. [source]
John 3:25 A questioning [ζητησις]
Old word from ζητεω — zēteō See Acts 15:2 for the word where also ζητημα — zētēma (question) occurs. ητησις — Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων — Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
John 6:56 Abideth in me and I in him [εν εμοι μενει καγω εν αυτωι]
Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον — echei zōēn aiōnion (has eternal life). The verb μενω — menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12, 1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
2 Corinthians 7:2 Receive [χωρήσατε]
From χῶρος placeor space. Primarily, to leave a space, make room for. See on containing, John 2:6; see on John 8:37. The meaning here is make room for us. Rev., open your hearts to us, which is felicitous in view of the reference to 2 Corinthians 6:12. It is equivalent to saying enlarge your hearts to take us in, as our heart is enlarged (2 Corinthians 6:11). [source]
2 Thessalonians 1:3 We are bound [οπειλομεν]
Paul feels a sense of obligation to keep on giving thanks to God (ευχαριστειν τωι τεωι — eucharistein tōi theōi present infinitive with dative case) because of God‘s continued blessings on the Thessalonians. He uses the same idiom again in 2 Thessalonians 2:13 and nowhere else in his thanksgivings. It is not necessity (δει — dei) that Paul here notes, but a sense of personal obligation as in 1 John 2:6 (Milligan). [source]
1 Peter 2:21 Because [οτι]
The fact that Christ suffered Present active participle of the late Ionic verb υπολιμπανω — hupolimpanō (in the papyri) for the common υπολειπω — hupoleipō to leave behind (under), here only in N.T. υπογραμμος — Hupogrammos is also a late and rare word (from υπογραπω — hupographō to write under), a writing-copy for one to imitate, in 2 Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child‘s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραπη — hupographē and υπογραπω — hupographō in the sense of copying a letter.That ye should follow his steps Purpose clause with ινα — hina and first aorist active subjunctive of επακολουτεω — epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος — Ichnos is old word (from ικω — hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
1 Peter 2:21 That ye should follow his steps [ινα επακολουτησητε τοις ιχνεσιν αυτου]
Purpose clause with ινα — hina and first aorist active subjunctive of επακολουτεω — epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος — Ichnos is old word (from ικω — hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
1 John 4:11 We ought []
See on 1 John 2:6. [source]
1 John 3:6 Abideth []
Compare John 15:4-10. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on 1 John 2:6. [source]
1 John 3:16 We ought [ὀφείλομεν]
See on 1 John 2:6. [source]
1 John 2:10 Abideth [μένει]
See on 1 John 2:6. Compare 1 John 2:9, is in. [source]
1 John 3:3 As he is pure [κατως εκεινος αγνος εστιν]
As in 1 John 2:6; 1 John 3:9 εκεινος — ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος — hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]
1 John 3:6 Sinneth not [ουχ αμαρτανει]
Linear present (linear μενων — menōn keeps on abiding) active indicative of αμαρτανω — hamartanō “does not keep on sinning.” For μενω — menō (abide) see 1 John 2:6; John 15:4-10. [source]
1 John 3:16 He for us [εκεινος υπερ ημων]
Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7. [source]
1 John 3:16 Laid down his life [την πσυχην αυτου ετηκεν]
First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 2:8 True in him and in you [αλητες εν αυτωι και εν υμιν]
This newness is shown supremely in Christ and in disciples when they walk as Jesus did (1 John 2:6).Because (οτι — hoti). Explanation of the paradox.Is passing away Present middle indicative of παραγω — paragō old verb, to lead by, to go by (intransitive), as in Matthew 20:30. Night does pass by even if slowly. See this verb in 1 John 2:17 of the world passing by like a procession.True (αλητινον — alēthinon). Genuine, reliable, no false flicker.Already shineth Linear present active, “is already shining” and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. John 1:5-9), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See 1 John 1:5. [source]
1 John 3:3 Purifieth himself [αγνιζει εαυτον]
Present active indicative of αγνιζω — hagnizō old verb, from αγνος — hagnos (pure from contamination), used of ceremonial purifications (John 11:55; Acts 21:24, Acts 21:26 as in Exodus 19:10) and then of personal internal cleansing of heart (James 4:8), soul (1 Peter 1:22), self (here). Cf. Philemon 2:12. the work of both God and man.As he is pure (κατως εκεινος αγνος εστιν — kathōs ekeinos hagnos estin). As in 1 John 2:6; 1 John 3:9 εκεινος — ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος — hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]
1 John 3:16 Love [την αγαπην]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων — ekeinos huper hēmōn). Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 3:16 We ought [ημεις οπειλομεν]
Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 4:11 Ought [οπειλομεν]
As in 1 John 2:6. Noblesse oblige. “Keep on loving,” (αγαπαιν — agapāin) as in 1 John 3:11. [source]
1 John 4:17 With us [μετ ημων]
Construed with the verb τετελειωται — teteleiōtai (is perfected). In contrast to εν ημιν — en hēmin (1 John 4:12, 1 John 4:16), emphasising cooperation. “God works with man” (Westcott). For boldness That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
1 John 4:17 As he is [κατως εκεινος εστιν]
That is Christ as in 1 John 2:6; 1 John 3:3, 1 John 3:5, 1 John 3:7, 1 John 3:16. Same tense (present) as in 1 John 3:7. “Love is a heavenly visitant” (David Smith). We are in this world to manifest Christ. [source]
2 John 1:9 Abideth - in [μένων ἐν]
See on 1 John 2:6. [source]
2 John 1:2 Which dwelleth [τὴν μένουσαν]
Rev., abideth. Enlarging on the idea of the truth: that which abideth. See on 1 John 4:9, on the phrase to abide in, see on 1 John 2:6. [source]
2 John 1:2 Which abideth in us [την μενουσαν εν ημιν]
See John 17:19 for “sanctified in truth” and 1 John 2:6 for abiding in Christ, and so it includes all who are in Christ.It shall be with us (μετ ημων εσται — meth' hēmōn estai). Confident assertion, not a mere wish. Note the order of the words, “With us it shall be” (εσται — estai future middle of ειμι — eimi). [source]
2 John 1:9 And abideth not in the teaching of Christ [και μη μενων εν τηι διδαχηι του Χριστου]
Not the teaching about Christ, but that of Christ which is the standard of Christian teaching as the walk of Christ is the standard for the Christian‘s walk (1 John 2:6). See John 7:16; John 18:19. These Gnostics claimed to be the progressives, the advanced thinkers, and were anxious to relegate Christ to the past in their onward march. This struggle goes on always among those who approach the study of Christ. Is he a “landmark” merely or is he our goal and pattern? Progress we all desire, but progress toward Christ, not away from him. Reactionary obscurantists wish no progress toward Christ, but desire to stop and camp where they are. “True progress includes the past” (Westcott). Jesus Christ is still ahead of us all calling us to come on to him. [source]
3 John 1:8 Ought [ὀφείλομεν]
See on 1 John 2:6. [source]
3 John 1:8 Ought [οπειλομεν]
See for this word 1 John 2:6; 1 John 3:16; 1 John 4:11. [source]
Revelation 4:2 Was set [ἔκειτο]
Denoting merely position, not that the seer saw the placing of the throne. Compare John 2:6. [source]
Revelation 21:21 Every several gate [ἀνὰ εἷς ἕκαστος τῶν πυλώνων]
Rev., each one of the several gates, thus bringing out the force of the genitive πυλώνων ofgates. The idea several is conveyed by ἀνά , as Luke 9:3, ἀνὰ δύο χιτῶνας “two coats apiece:” John 2:6, ἀνὰ μετρητὰξ δύο ἣ τρεῖς “two or three firkins apiece.” [source]
Revelation 14:4 For they are virgins [παρτενοι γαρ εισιν]
Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:4 Whithersoever he goeth [οπου αν υπαγει]
Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6). [source]

What do the individual words in John 2:6 mean?

There were now there of stone water jars six according to the purification of the Jews standing having space for metretae two or three
Ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι χωροῦσαι ἀνὰ μετρητὰς δύο τρεῖς

Ἦσαν  There  were 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
λίθιναι  of  stone 
Parse: Adjective, Nominative Feminine Plural
Root: λίθινος  
Sense: of stone.
ὑδρίαι  water  jars 
Parse: Noun, Nominative Feminine Plural
Root: ὑδρία  
Sense: a vessel for holding water.
ἓξ  six 
Parse: Adjective, Nominative Feminine Plural
Root: ἕξ  
Sense: six.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
καθαρισμὸν  purification 
Parse: Noun, Accusative Masculine Singular
Root: καθαρισμός  
Sense: a cleansing, purification, a ritual purgation or washing.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
Ἰουδαίων  Jews 
Parse: Adjective, Genitive Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
κείμεναι  standing 
Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural
Root: κεῖμαι  
Sense: to lie.
χωροῦσαι  having  space 
Parse: Verb, Present Participle Active, Nominative Feminine Plural
Root: χωρέω  
Sense: to leave space (which may be filled or occupied by another), to make room, give place, yield.
μετρητὰς  metretae 
Parse: Noun, Accusative Masculine Plural
Root: μετρητής  
Sense: a measurer, the name of a utensil known as a amphora, which is a species of measure used for liquids and containing somewhat less the nine English gallons or about (40 l).
δύο  two 
Parse: Adjective, Accusative Masculine Plural
Root: δύο 
Sense: the two, the twain.
τρεῖς  three 
Parse: Adjective, Accusative Masculine Plural
Root: τρεῖς 
Sense: three.