KJV: The Jews then murmured at him, because he said, I am the bread which came down from heaven.
YLT: The Jews, therefore, were murmuring at him, because he said, 'I am the bread that came down out of the heaven;'
Darby: The Jews therefore murmured about him, because he said, I am the bread which has come down out of heaven.
ASV: The Jews therefore murmured concerning him, because he said, I am the bread which came down out of heaven.
Ἐγόγγυζον | Were grumbling |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: γογγύζω Sense: to murmur, mutter, grumble, say anything against in a low tone. |
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Ἰουδαῖοι | Jews |
Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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περὶ | about |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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εἶπεν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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ἄρτος | bread |
Parse: Noun, Nominative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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καταβὰς | having come down |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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οὐρανοῦ | heaven |
Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
Greek Commentary for John 6:41
Imperfect active of the onomatopoetic verb γογγυζω gogguzō late verb in lxx (murmuring against Moses), papyri (vernacular), like the cooing of doves or the buzzing of bees. These Galilean Jews are puzzled over what Jesus had said (John 6:33, John 6:35) about his being the bread of God come down from heaven. [source]
Rev., rightly, therefore: because of His words. [source]
See on Judges 1:16, and compare 1 Corinthians 10:10; Philemon 2:14. The word is constantly used in the Septuagint of the murmuring of Israel in the wilderness. Wyc., grudged of Him. So Chaucer, “Judas grucched agens the Maudeleyn whan sche anoynted the hed of oure Lord” (“Parson's Tale”); and Shakespeare,“ServedWithout or grudge or grumbling.”“Tempest ” 1, 2, 249. [source]
Implying that they addressed their remonstrances to Him. But περί means about or concerning. So Rev., properly, concerning. [source]
Reverse Greek Commentary Search for John 6:41
Matthew 14:22 has it “till he should send away” (εως ου απολυσηι heōs hou apolusēi) with the aorist subjunctive of purpose. Mark with the present indicative απολυει apoluei pictures Jesus as personally engaged in persuading the crowds to go away now. John 6:41. explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat to go before him (προαγειν proagein) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See note on Matthew 14:22, Matthew 14:23. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background. [source]
See on John 6:41. [source]
The murmuring (John 6:41) now breaks out into open contention among the Jews themselves. [source]
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. [source]
This is the right reading with the article ο ho literally, “the people much or in large numbers.” One is reminded of the French idiom. Gildersleeve (Syntax, p. 284) gives a few rare examples of the idiom ο ανηρ αγατος ho anēr agathos Westcott suggests that οχλος πολυς ochlos polus came to be regarded as a compound noun. This is the usual order in the N.T. rather than πολυς οχλος polus ochlos (Robertson, Grammar, p. 774). Mark 12:37 has ο πολυς οχλος ho polus ochlos Moulton (Proleg., p. 84) terms ο οχλος πολυς ho ochlos polus here and in John 12:12 “a curious misplacement of the article.” John‘s use of οχλος ochlos is usually the common crowd as “riff-raff.” That he was Present active indicative retained in indirect discourse after the secondary tense These “Jews” are not all hostile to Jesus as in John 5:10; John 6:41, etc., but included some who were friendly (John 12:11). But that they might see Lazarus also Purpose clause with ινα hina and second aorist active subjunctive of οραω horaō Motive enough to gather a great crowd, to see one raised from the dead (cf. John 12:1 for the same phrase, “whom he had raised from the dead”). Some of the very witnesses of the raising of Lazarus will bear witness later (John 12:17). It was a tense situation. [source]
All bread is of God (Matthew 6:11). The manna came down from heaven (Numbers 11:9) as does this bread Refers to the bread Bernard notes that this phrase (coming down) is used seven times in this discourse (John 6:33, John 6:38, John 6:41, John 6:42, John 6:50, John 6:51, John 6:58). Giveth life Chrysostom observes that the manna gave nourishment This is a most astounding statement to the crowd. [source]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε pōpote (John 1:18) added. [source]
Prohibition with μη mē and the present active imperative, “stop murmuring” (the very word of John 6:41). There was a rising tide of protest. [source]
Second perfect active participle of οιδα oida See John 2:25 for this supernatural insight into men‘s minds. Murmured Present active indicative retained in indirect discourse. See John 6:41 for γογγυζω gogguzō At this “Concerning this word.” Cause to stumble Common Synoptic verb from σκανδαλον skandalon for which see Matthew 5:29. In John again only in John 16:1. [source]
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης zōēs to ζων zōn (present active participle of ζαω zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον aiōnion with ζωην zōēn in John 6:47. I shall give Emphasis on εγω egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ sarx the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ‘s idea of self-sacrifice. For the life of the world Over, in behalf of, υπερ huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
Imperfect (inchoative) middle of μαχομαι machomai to fight in armed combat (Acts 7:26), then to wage a war of words as here and 2 Timothy 2:24. They were already murmuring (John 6:41), now they began bitter strife with one another over the last words of Jesus (John 6:43-51), some probably seeing a spiritual meaning in them. There was division of opinion about Jesus in Jerusalem also later (John 7:12, John 7:40; John 9:16; John 10:19). How can? The very idiom used by Nicodemus in John 3:4, John 3:9. Here scornful disbelief. This man Contemptuous use pictured in John 6:42. His flesh to eat As if we were cannibals! Some MSS. do not have αυτου autou but the meaning is clear. The mystical appropriation of Christ by the believer (Galatians 2:20; Ephesians 3:17) they could not comprehend, though some apparently were against this literal interpretation of “flesh” (σαρχ sarx). [source]
This Ionic onomatopoetic word is from γογγυζω gogguzō for which verb see John 6:41, John 6:61; John 7:32, for secret displeasure (Acts 6:1) or querulous discontent (Philemon 2:14). Among the multitudes “The multitudes” literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (John 6:66). A good man Pure in motive. See Mark 10:17.; Romans 5:7 (absolute sense of God). Superior to δικαιος dikaios Jesus had champions in these scattered groups in the temple courts. Not so, but he leadeth the multitude astray Sharp clash in the crowd. Present active indicative of εκεινος ο πλανος planaō to go astray (Matthew 18:12.), like our “planets,” to lead others astray (Matthew 24:4, Matthew 24:5, Matthew 24:11, etc.). In the end the rulers will call Jesus “that deceiver” (ekeinos ho planos Matthew 27:63). The Jewish leaders have a following among the crowds as is seen (John 7:31.). [source]
See on John 6:41. [source]
See on Judges 1:16; see on John 6:41. Compare 1 Corinthians 10:10. [source]
Used nowhere else of Christ's second coming. Frequently in the Fourth Gospel, of Christ's descent to earth as man. See John 3:13; John 6:33, John 6:38, John 6:41, etc. In Ephesians 4:9, of his descent by the Spirit in order to endow the church. [source]
Lit., His Son, the only-begotten (Son). A mode of expression common in John, enlarging upon the meaning of a noun by the addition of an adjective or a participle with the article. See 1 John 1:2; 1 John 2:7, 1 John 2:8, 1 John 2:25; 1 John 5:4; John 6:41, John 6:44, John 6:50, John 6:51; John 15:1, etc. On only-begotten, see on John 1:14. [source]