KJV: He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
YLT: He saith to them, 'Come and see;' they came, and saw where he doth remain, and with him they remained that day and the hour was about the tenth.
Darby: He says to them, Come and see. They went therefore, and saw where he abode; and they abode with him that day. It was about the tenth hour.
ASV: He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour.
| Λέγει | He says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἔρχεσθε | Come |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: ἔρχομαι Sense: to come. |
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| ὄψεσθε | you will see |
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Parse: Verb, Future Indicative Middle, 2nd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| ἦλθαν | They went |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἔρχομαι Sense: to come. |
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| εἶδαν | saw |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| ποῦ | where |
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Parse: Adverb Root: πού Sense: where?, in what place?. |
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| μένει | He abides |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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| ἔμειναν | they stayed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: μένω Sense: to remain, abide. |
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| ἡμέραν | day |
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Parse: Noun, Accusative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐκείνην | that |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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| ὥρα | [The] hour |
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Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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| ὡς | about |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| δεκάτη | [the] tenth |
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Parse: Adjective, Nominative Feminine Singular Root: δέκατος Sense: the tenth. |
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Greek Commentary for John 1:39
Polite invitation and definite promise (future middle indicative οπσεστε opsesthe from οραω horaō correct text, not imperative ιδετε idete). Where he abode Indirect question preserving the present active indicative after secondary tense “By his side,” “beside him.” That day Accusative of extent of time, all during that day. About the tenth hour Roman time and so ten o‘clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See John 20:19 “evening on that day,” clearly Roman time. Thus also John 19:14 (sixth hour, morning) and Mark 15:25 (third hour, nine a.m.) suit. To his latest day John never forgot the hour when first he met Jesus. [source]
But the correct reading is ὄψεσθε , ye shall see. [source]
The question is whether this is to be reckoned according to the Jewish or the Roman method of computation. The Jewish method, employed by the other Evangelists, begins the day at sunrise; so that, according to this, the tenth hour would be four o'clock in the afternoon. The Roman method, like our own, reckons from midnight; according to which the tenth hour would be ten o'clock in the morning. The weight of the argument seems, on the whole, to be in favor of the Jewish method, which is undoubtedly assumed by John in John 11:9. The Greeks of Asia Minor, for whom John wrote, had the Jewish method, received from the Babylonians. Godet cites an incident from the “Sacred Discourses” of Aelius Aristides, a Greek sophist of the second century, and a contemporary of Polycarp. God having commanded him to take a bath, he chose the sixth hour as the most favorable to health. It being winter, and the bath a cold one, the hour was midday; for he said to his friend who kept him waiting, “Seest thou the shadow is already turning?” Even Canon Westcott, who advocates the Roman method, admits that “this mode of reckoning was unusual in ancient times,” and that “the Romans and Greeks, no less than the Jews, reckoned their hours from sunrise,” though the Romans reckoned their civil days from midnight, and the tenth hour is named as a late hour, when soldiers took their repast or were allowed to rest. Thus Livy, in his account of the Roman attack on Sutrium says, “About the tenth hour the consul ordered his men a repast, and gave directions that they should be ready in arms at whatever time of the day or night he should give the signal … . After refreshing themselves, they consigned themselves to rest” (9,37). Aristophanes says, “When the shadow on the dial is ten feet long, then go to dinner” (“Ecclesiazusae,” 648), and Horace, “You will dine with me today. Come after the ninth hour” (“Epistle,” Bk. 1., vii., 69). It is objected that the time from four o'clock to the close of the day would not have been described as that day; but beyond the marking of the specific hour of accompanying Jesus as the first hour of his Christian life, John would not have been unlikely to use a looser and more popular form of speech in indicating the length of the stay with Jesus, meaning simply that they remained with him during the remainder of the day, and, no doubt, prolonged their conversation into the night. -DIVIDER- -DIVIDER- [source]
The best texts add οὖν , therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11. [source]
The present tense. Literally, they saw where he dwelleth. For a similar construction see John 2:9; John 4:1; Acts 10:18, etc. [source]
Reverse Greek Commentary Search for John 1:39
According to the Jewish reckoning, mid-day. According to the Roman mode, between 5 and 6 p.m. See on John 1:39. Evening was the usual time for drawing water. [source]
See on John 1:39. [source]
Literally, “Out of Nazareth can anything good be.” There is a tinge of scorn in the question as if Nazareth (note position at beginning of sentence) had a bad name. Town rivalry may account to some extent for it since Cana (home of Nathanael) was near Nazareth. Clearly he had never heard of Jesus. The best thing in all the world came out of Nazareth, but Philip does not argue the point. A saying had arisen that no prophet comes out of Galilee (John 7:52), untrue like many such sayings. Come and see Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (John 1:39), probably without knowing it. Wise is the one who knows how to deal with the sceptic. [source]
Genitive absolute with οπσια opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων tēi miāi sabbatōn (see John 20:1 for this use of μιαι miāi like πρωτηι prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
A usual form of expression with John. See John 1:39; John 6:19; John 11:18. [source]
οπου Pou is interrogative adverb used here in an indirect question as in John 1:39. που Hopou is relative adverb referring to ο τρονος του Σατανα pou Satan‘s throne Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matthew 19:28; Luke 1:32, Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Revelation 12:9; Revelation 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. [source]