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.
Ἦσαν | There were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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λίθιναι | of stone |
Parse: Adjective, Nominative Feminine Plural Root: λίθινος Sense: of stone. |
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ὑδρίαι | water jars |
Parse: Noun, Nominative Feminine Plural Root: ὑδρία Sense: a vessel for holding water. |
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ἓξ | six |
Parse: Adjective, Nominative Feminine Plural Root: ἕξ Sense: six. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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καθαρισμὸν | purification |
Parse: Noun, Accusative Masculine Singular Root: καθαρισμός Sense: a cleansing, purification, a ritual purgation or washing. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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Ἰουδαίων | Jews |
Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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κείμεναι | standing |
Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural Root: κεῖμαι Sense: to lie. |
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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. |
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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). |
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δύο | two |
Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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τρεῖς | three |
Parse: Adjective, Accusative Masculine Plural Root: τρεῖς Sense: three. |
Greek Commentary for John 2:6
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]
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]
Because less liable to impurity, and therefore prescribed by the Jewish authorities for washing before and after meals. [source]
That is, for the purifications customary among the Jews. [source]
From χῶρος , a place or space. Hence, to make room or give place, and so, to have space or room for holding something. [source]
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
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]
Lit., two apiece: the force of ἀνά , as in John 2:6. [source]
See on John 2:6. [source]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
See on 1 John 2:6. [source]
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]
See on 1 John 2:6. [source]
See on 1 John 2:6. Compare 1 John 2:9, is in. [source]
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]
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]
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]
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]
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]
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]
“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]
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]
As in 1 John 2:6. Noblesse oblige. “Keep on loving,” (αγαπαιν agapāin) as in 1 John 3:11. [source]
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]
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]
See on 1 John 2:6. [source]
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]
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]
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]
See on 1 John 2:6. [source]
See for this word 1 John 2:6; 1 John 3:16; 1 John 4:11. [source]
Denoting merely position, not that the seer saw the placing of the throne. Compare John 2:6. [source]
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]
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]
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]