KJV: He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
YLT: this one doth first find his own brother Simon, and saith to him, 'We have found the Messiah,' (which is, being interpreted, The Anointed,)
Darby: He first finds his own brother Simon, and says to him, We have found the Messias (which being interpreted is Christ).
ASV: He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being interpreted, Christ).
| εὑρίσκει | Finds |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| πρῶτον | first |
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Parse: Adverb, Superlative Root: πρῶτον Sense: first in time or place. |
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| ἀδελφὸν | brother |
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Parse: Noun, Accusative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἴδιον | own |
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Parse: Adjective, Accusative Masculine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| Σίμωνα | Simon |
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Parse: Noun, Accusative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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| 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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| αὐτῷ | to him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Εὑρήκαμεν | We have found |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| Μεσσίαν | Messiah |
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Parse: Noun, Accusative Masculine Singular Root: Μεσσίας Sense: the Greek form of Messiah. |
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| μεθερμηνευόμενον | translated |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: μεθερμηνεύω Sense: to translate into the language of one with whom I wish to communicate, to interpret. |
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| Χριστός | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for John 1:41
“This one finds (vivid dramatic present) first” Προτων Protōn (adverb supported by Aleph A B fam. 13) means that Andrew sought “his own brother Simon” Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably πρωτον prōton is correct, but even so John likely brought also his brother James after Andrew‘s example. We have found the Messiah First aorist active indicative of ευρισκω heuriskō Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. “We have seen him.” Which is Same explanatory neuter relative as in John 1:38, “which word is.” This Aramaic title Messiah is preserved in the N.T. only here and John 4:25, elsewhere translated into Χριστος Christos Anointed One, from χριω chriō to anoint. See note on Matthew 1:1 for discussion. [source]
Rev., findeth first. He is the demonstrative pronoun, this one, which, with first, seems to point to the later finding of his brother by the other disciple, i.e., of James by John. Bengel says: “With the festival freshness of those days beautifully corresponds the word findeth, which is frequently used here.” [source]
See on Matthew 22:5; see on Matthew 25:15; see on Acts 1:7; see on 1 Peter 1:3. [source]
This has been called the chapter of the Eurekas. [source]
Peculiar to this Gospel, and only here and John 4:25. [source]
See on Matthew 1:1. [source]
Reverse Greek Commentary Search for John 1:41
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER- -DIVIDER- It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER- Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER- -DIVIDER- Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]
. Both words are used. The first is the name It was used often in the Septuagint as an adjective like “the anointed priest” (1 Kings 2:10) and then as a substantive to translate the Hebrew word “Messiah” So Andrew said to Simon: “We have found the Messiah, which is, being interpreted, Christ” (John 1:41). In the Gospels it is sometimes “the Anointed One,” “the Messiah,” but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it “Christ Jesus.”The Son of David, the son of Abraham (υιου Δαυειδ υιου Αβρααμ huiou Daueid huiou Abraam). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. So Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (βην bēn) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans 8:14; Romans 9:26; Galatians 3:26; Galatians 4:5-7). Matthew 1:1 is the description of the list in verses 2-17. The names are given in three groups, Abraham to David (Matthew 1:2-6), David to Babylon Removal (Matthew 1:6-11), Jechoniah to Jesus (Matthew 1:12-16). The removal to Babylon (μετοικεσιας αβυλωνος metoikesias Babulōnos) occurs at the end of Matthew 1:11, the beginning of Matthew 1:12, and twice in the resume in Matthew 1:17. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then Matthew 1:17 makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list. [source]
A name of Greek origin though in use among the Jews, from ἀνήρ , man, and signifying manly. He was one of the two who came earliest to Christ (Matthew 4:18, Matthew 4:20; compare John 1:40, John 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called. [source]
Mark does not give “the Son of the living God” (Matthew 16:16) or “of God” (Luke 9:20). The full confession is the form in Matthew. Luke‘s language means practically the same, while Mark‘s is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew‘s narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on Matthew 16:16, Matthew 16:18. The disciples had confessed him as Messiah before. Thus John 1:41; John 4:29; John 6:69; Matthew 14:33. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John 6:14.). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them. [source]
Added by the Evangelist. Compare John 1:41. [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23. [source]
The fourth of the days from John 1:19. He findeth Philip Vivid dramatic present as in John 1:41, though ητελησεν ēthelēsen (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. Follow me Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark 2:14; Matthew 8:22; Matthew 9:21; Matthew 19:21; Luke 9:59; John 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work. [source]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. Nathaniel It is a Hebrew name meaning “God has given” like the Greek Τεοδορε Theodore (Gift of God). He was from Cana of Galilee (John 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, ευρηκαμεν Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses Μεσσιαν heurēkamen (John 1:41) also to Nathanael and so unites himself with the circle of believers, but instead of ον Messian describes him “of whom More exactly, “Jesus, son of Joseph, the one from Nazareth.” Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as “God-only Begotten” in John 1:18, but certainly Philip could not know this. Bernard terms this part “the irony of St. John” for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael. [source]
Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matthew 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. I have believed (πιστευω pepisteuka). Perfect active indicative of οτι συ ει ο Χριστος ο υιος του τεου pisteuō It is my settled and firm faith. Peter uses this same tense in John 6:69. That thou art the Son of God (ο εις τον κοσμον ερχομενος hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (John 1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (John 1:34), as Peter confessed on Hermon for the apostles (Matthew 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matthew 26:63.), and as John stated that it was his purpose to prove in his Gospel (John 20:31). But no one said it under more trying circumstances than Martha. Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people‘s expectation (John 6:14; Matthew 11:3). Jesus himself spoke of his coming into the world (John 9:39; John 16:28; John 8:37). [source]
Vivid historical present again as in John 20:6, John 20:14. Peter and John had not seen the two angels. Westcott suggests an “economy” in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mark 16:5 (a young man in a white robe), Matthew 28:5 (the angel), Luke 24:4 (two men in dazzling apparel). For other angels in John‘s Gospel see John 1:41; John 12:29; John 20:12. Had lain Imperfect in progressive sense, “had been lying,” though not there now. [source]
Hebrew word in N.T. only here and John 1:41 and explained by Χριστος Christos in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1). When he is come “Whenever that one comes.” Indefinite temporal clause with οταν hotan Future active indicative of αναγγελλω anaggellō old and common verb to announce fully See also John 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God. [source]
Another apostle with a Greek name and associated with Philip again (John 6:7.), the man who first brought his brother Simon to Jesus (John 1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about “other sheep” than Jews (John 10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus. [source]
Many of the name “Jesus,” but he means the one already called “the Nazarene” (Acts 2:22) and foretold as the Messiah in Psalm 16:1-11 and raised from the dead by God in proof that he is the Messiah (Acts 2:24, Acts 2:32), “this Jesus whom ye crucified” (Acts 2:36). Other terms used of him in the Acts are the Messiah, Acts 2:31, the one whom God “anointed” (Acts 10:38), as in John 1:41, Jesus Christ (Acts 9:34). In Acts 2:36 God made this Jesus Messiah, in Acts 3:20 the Messiah Jesus, in Acts 17:3 Jesus is the Messiah, in Acts 18:5 the Messiah is Jesus, in Acts 24:24 Christ Jesus. [source]
Regular adverb for comparison between two, though πρωτον prōton often occurs also (John 1:41), with επειτα epeita (then) following. For the sins Only the article in the Greek with repetition of υπερ huper or of αμαρτιων hamartiōn When he offered up himself First aorist active participle of αναπερω anapherō to offer up. See same idea in Hebrews 9:14 where εαυτον προσηνεγκεν heauton prosēnegken is used. Old verb for sacrifice to place on the altar (1 Peter 2:5, 1 Peter 2:24). [source]
See on John 1:41. Rev., I have found. [source]
Perfect active indicative of ευρισκω heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith). [source]
Only here and 3 John 1:3 in John‘s writings.I have found (ευρηκα heurēka). Perfect active indicative of ευρισκω heuriskō as in John 1:41, our “eureka,” here with its usual force, a continued discovery. “He sits down at once and writes to Kyria. How glad she would be that her lads, far away in the great city, were true to their early faith” (David Smith).Certain of thy children No τινας tinas as one would expect before εκ ek a not infrequent idiom in the N.T. (John 16:17).Walking (περιπατουντας peripatountas). Present active accusative supplementary participle agreeing with τινας tinas understood. Probably members of the church off here in Ephesus.In truth As in 2 John 1:1; 3 John 1:4.We received (ελαβομεν elabomen). Second aorist active (possibly, though not certainly, literary plural) of λαμβανω lambanō This very idiom (εντολην λαμβανω entolēn lambanō) in John 10:18; Acts 17:15; Colossians 4:10. Perhaps the reference here is to 1 John 2:7.; 1 John 3:23. [source]