KJV: Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
YLT: when then, he came to Galilee, the Galileans received him, having seen all things that he did in Jerusalem in the feast -- for they also went to the feast.
Darby: When therefore he came into Galilee, the Galileans received him, having seen all that he had done in Jerusalem during the feast, for they also went to the feast.
ASV: So when he came into Galilee, the Galilaeans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast.
| ἦλθεν | He came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Γαλιλαίαν | Galilee |
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Parse: Noun, Accusative Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| ἐδέξαντο | received |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: δέχομαι Sense: to take with the hand. |
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| Γαλιλαῖοι | Galileans |
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Parse: Noun, Nominative Masculine Plural Root: Γαλιλαῖος Sense: a native of Galilee. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| ἑωρακότες | having seen |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Plural Root: εἶδον Sense: to see with the eyes. |
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| ὅσα | how great |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| ἐποίησεν | He had done |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| Ἱεροσολύμοις | Jerusalem |
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Parse: Noun, Dative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
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| ἐν | during |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| ἑορτῇ | feast |
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Parse: Noun, Dative Feminine Singular Root: ἑορτή Sense: a feast day, festival. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| αὐτοὶ | themselves |
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Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἦλθον | they had gone |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἔρχομαι Sense: to come. |
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| ἑορτήν | feast |
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Parse: Noun, Accusative Feminine Singular Root: ἑορτή Sense: a feast day, festival. |
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Greek Commentary for John 4:45
Transitional use of ουν oun sequence, not consequence. Received him First aorist middle of δεχομαι dechomai “welcomed him.” Jesus had evidently anticipated a quiet arrival. Having seen Perfect active participle of οραω horaō Note τεωρουντες theōrountes in John 2:23 about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir. For they also went The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour. [source]
See on John 3:32. [source]
Reverse Greek Commentary Search for John 4:45
For assigns the reason why Jesus went into Galilee. By His own country, Judaea seems to be meant, though almost the same phrase, His country, is used by the three Synoptists of Nazareth in Galilee. John's Gospel, however, deals with the Judaean rather than with the Galilean ministry of Jesus, and the phrase, His own country, is appropriate to Judaea as “the true home and fatherland of the prophets, the land which contained the city of Messiah's birth, the city associated with Him alike in ancient prophecy and in popular expectation.” Hence, at Jerusalem, the people said, “Hath not the Scriptures said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was” (John 7:42)? In John 4:1-3it is stated that Jesus left Judaea because of a controversy excited by the Pharisees, whom John always marks as the leaders of the opposition to Jesus. Further, we are told that at Jerusalem, though many believed on His name, yet Jesus did not trust them (John 2:23, John 2:24). According to this explanation, γὰρ , for is used in its natural and most obvious sense as assigning the reason for Christ's departure into Galilee. The proverb is naturally suggested by the reference to Galilee, where Jesus had used it at Nazareth (see Matthew 13:57). The ὅτε οὖν whenthen (then indicating logical sequence and not time) of John 4:45follows naturally upon the citation of the proverb, signifying a correspondence between the character of His reception in Galilee and the motive of His going thither. Finally, if we understand by His own country, Nazareth, we are compelled to explain γὰρ , for, from John 4:46; Jesus went to Cana (north of Nazareth) without passing through His native place, for the reason mentioned. This seems forced and arbitrary. [source]
Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John‘s Gospel (John 2:23; John 4:45; John 12:37). Are not written Periphrastic perfect passive indicative of γραπω graphō do not stand written, are not described “in this book.” John has made a selection of the vast number wrought by Jesus “in the presence of the disciples” (ενωπιον των ματητων enōpion tōn mathētōn), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in 1 John 3:22. John‘s book is written with a purpose which he states. [source]
Direct allusion to the healing of the impotent man when in Jerusalem before (John 5:1.). He had wrought others before (John 2:23; John 4:45), but this one on the Sabbath caused the rulers to try to kill Jesus (John 5:18). Some wondered then, others had murder in their hearts. This crowd here is ignorant. [source]
John‘s explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark 6:4; Matthew 13:57; Luke 4:24 in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. A prophet hath no honour in his own country What is meant by πατριδι patridi In the Synoptics (Luke 4:24; Mark 6:4; Matthew 13:57) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by “his own country”? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (John 4:1-3). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (John 4:45). But even so this is probably John‘s meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria. [source]
Second aorist active indicative of αναβαινω anabainō not past perfect though the action is antecedent in fact to the following τοτε ανεβη tote anebē The Greek does not always draw the precise distinction between the merely punctiliar (aorist) antecedent action and the past perfect (John 2:9; John 4:45). He also As well as the brothers. Not publicly Against their advice in John 7:4, using πανερωσον phanerōson (the very same word stem). But as it were in secret “Not with the usual caravan of pilgrims” (Bernard). Just the opposite of their advice in John 7:4 with the same phrase εν πανερωι en phanerōi Plainly Jesus purposely went contrary to the insincere counsel of his brothers as to the manner of his Messianic manifestation. This secrecy concerned solely the journey to Jerusalem, not his public teaching there after his arrival (John 7:26, John 7:28; John 18:20). [source]
One of Paul‘s compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in Philemon 1:23, but whether of actual voluntary imprisonment or of spiritual imprisonment like συνστρατιωτες sunstratiōtes (fellow-soldier) in Philemon 2:25; Philemon 1:2 we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul‘s Corinthians-workers Once rejected by Paul for his defection in the work (Acts 15:36-39), but now cordially commended because he had made good again. The cousin of Barnabas It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
It was used for “nephew” very late, clearly “cousin” here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts 12:25; Acts 13:5; Acts 15:36-39). If he come unto you, receive him (εαν ελτηι προς υμας δεχαστε αυτον ean elthēi pros humas dexasthe auton). This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]
This third class conditional sentence (εαν ean and second aorist active subjunctive of ερχομαι erchomai) gives the substance of the commands (εντολας entolas) about Mark already sent, how we do not know. But Paul‘s commendation of Mark is hearty and unreserved as he does later in 2 Timothy 4:11. The verb δεχομαι dechomai is the usual one for hospitable reception (Matthew 10:14; John 4:45) like προσδεχομαι prosdechomai (Philemon 2:29) and υποδεχομαι hupodechomai (Luke 10:38). [source]