KJV: So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
YLT: Jesus came, therefore, again to Cana of Galilee, where he made the water wine, and there was a certain courtier, whose son was ailing in Capernaum,
Darby: He came therefore again to Cana of Galilee, where he made the water wine. And there was a certain courtier in Capernaum whose son was sick.
ASV: He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
Ἦλθεν | He came |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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πάλιν | again |
Parse: Adverb Root: πάλιν Sense: anew, again. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Κανὰ | Cana |
Parse: Noun, Accusative Feminine Singular Root: Κανά Sense: a village in Galilee about 5 miles (8 km) NW from Nazareth. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Γαλιλαίας | of Galilee |
Parse: Noun, Genitive 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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ὅπου | where |
Parse: Adverb Root: ὅπου Sense: where, whereas. |
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ἐποίησεν | He had made |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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ὕδωρ | water |
Parse: Noun, Accusative Neuter Singular Root: ὕδωρ Sense: water. |
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οἶνον | wine |
Parse: Noun, Accusative Masculine Singular Root: οἶνος Sense: wine. |
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ἦν | there was |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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τις | a certain |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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βασιλικὸς | royal official |
Parse: Adjective, Nominative Masculine Singular Root: βασιλικός Sense: of or belong to a king, kingly, royal, regal. |
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οὗ | whose |
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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υἱὸς | son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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ἠσθένει | was sick |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀσθενέω Sense: to be weak, feeble, to be without strength, powerless. |
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Καφαρναούμ | Capernaum |
Parse: Noun, Dative Feminine Singular Root: Καπερναούμ Sense: a flourishing city of Galilee situated on the western shore of the Sea of Galilee or Lake of Gennesaret, near the place where the Jordan flows into the lake. |
Greek Commentary for John 4:46
A second time. Unto Cana Note article, “the Cana of Galilee” already mentioned in John 2:1. Where he made the water wine That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. Nobleman One connected with the king Imperfect active of αστενεω astheneō Some miles from Cana near where the Jordan enters the Sea of Galilee. [source]
The best texts omit. [source]
Note the article the Cana, and see on John 2:1. The article defines the Cana previously referred to. [source]
Properly an adjective, meaning royal, from βασιλεὺς , king. It occurs in John only, here and John 4:49; and in all other passages is used as an adjective (Acts 12:20, Acts 12:21; James 2:8). Literally here, a king's officer. Wyc, little King. [source]
See on infirmities, Luke 5:15. [source]
Reverse Greek Commentary Search for John 4:46
Her husband Χυζα Chuzā steward (επιτροπου epitropou) of Herod, is held by some to be the nobleman (βασιλικος basilikos) of John 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts 13:1), Herod‘s foster brother. Joanna is mentioned again with Mary Magdalene in Luke 24:10. [source]
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]
The present participle, believing, indicates the present and continuous activity of faith. The word is used by John, sometimes with the dative case simply meaning to believe a person or thing; i.e., to believe that they are true or speak the truth. Thus, to believe the Scripture (John 2:22); believe me (John 4:21); believe Moses, his writings, my words (John 4:46). At other times with a preposition, εἰς , into, which is rendered believe in, or believe on. So here, John 6:29; John 8:30; 1 John 5:10. See the two contrasted in John 6:29, John 6:30; John 8:30, John 8:31; 1 John 5:10. To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one's self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life. [source]
“On the day the third” (locative case), from the start to Galilee when Philip was found (John 1:43), seven days since John 1:19. There was a marriage “A wedding (or marriage festival) took place.” See Matthew 22:8. In Cana of Galilee This town, the home of Nathanael (John 21:2), is only mentioned again in John 4:46 as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at Kefr Kenna (3-1/2 miles from Nazareth), though Ain Kana and Khirbet Kana are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. And the mother of Jesus was there When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly. [source]
Condition of first class, assumed as true with ει ei and present active indicative of τελεω teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος nomos (law). Jesus used πληροω plēroō in Matthew 4:17. James has τηρεω tēreō in James 2:10.The royal law (νομον βασιλικον nomon basilikon). Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]