KJV: And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
YLT: and having found him on the other side of the sea, they said to him, 'Rabbi, when hast thou come hither?'
Darby: And having found him the other side of the sea, they said to him, Rabbi, when art thou arrived here?
ASV: And when they found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
εὑρόντες | having found |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
|
πέραν | on the other side |
Parse: Preposition Root: πέραν Sense: beyond, on the other side. |
|
τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
θαλάσσης | sea |
Parse: Noun, Genitive Feminine Singular Root: θάλασσα Sense: the sea. |
|
εἶπον | they said |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
|
αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
Ῥαββί | Rabbi |
Parse: Noun, Vocative Masculine Singular Root: ῥαββί Sense: my great one, my honourable sir. |
|
ὧδε | here |
Parse: Adverb Root: ὧδε Sense: here, to this place, etc. |
|
γέγονας | have You come |
Parse: Verb, Perfect Indicative Active, 2nd Person Singular Root: γίνομαι Sense: to become, i. |
Greek Commentary for John 6:25
Second aorist active participle of ευρισκω heuriskō Found him after search and in the synagogue as John explains (John 6:59) in Capernaum, perhaps that very synagogue built by a centurion (Luke 7:5). Rabbi See note on John 1:38 for this courteous title. When camest thou hither? Second perfect active indicative of γινομαι ginomai “When hast thou come?” We sought you anxiously on the other side of the lake and could not see how you came across (John 6:22-24). [source]
Reverse Greek Commentary Search for John 6:25
Literally, “is become,” so Rev., “or is here (compare John 6:25) before me.” Before is used of time, not of dignity or rank. The expression is enigmatical in form: “my successor is my predecessor.” The idea of the superior dignity of Christ is not a necessary inference from His coming after John, as, on that interpretation, the words would imply. On the contrary, the herald who precedes is inferior in dignity to the Prince whom he announces. [source]
See John 12:2 for another example of συν sun in John (common in Paul). The usual μετα meta reappears in John 18:2. Over “Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
“Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
Second aorist active indicative of οραω horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα thura (door) follows it.Opened (ηνεωιγμενη ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Originally “here,” but vernacular use (John 6:25; John 10:27). [source]
From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]