John 1:35-51
Again on the morrow ( τη επαυριον παλιν ). Third day since verse 19.Was standing ( ιστηκε ). Past perfect of ιστημ, intransitive, and used as imperfect in sense. See same form in 7:37.
Two ( δυο ). One was Andrew (verse 40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.
He looked ( εμβλεψας ). First aorist active participle of εμβλεπω, antecedent action before λεγε (says).
As he walked ( περιπατουντ ). Present active participle in dative case after εμβλεψας and like ερχομενον in verse 29 vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29, and here).
Saith ( λεγε ). Historical present, change from ιστηκε before. He repeats part of the tribute in verse 29.
Heard him speak ( ηκουσαν αυτου λαλουντος ). First active indicative of ακουω and present active participle of λαλεω in genitive case agreeing with αυτου, object of ακουω. "Heard him speaking" (kind of indirect discourse). John had disciples ( μαθητα, learners, from μανθανω, to learn).
They followed Jesus ( ηκολουθησαν τω Ιησου ). Associative instrumental case after verb (first aorist active indicative, ingressive aorist, of ακολουθεω ). These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him.
Turned ( στραφεις ). Second aorist passive participle of στρεφω, vividly picturing the sudden act of Jesus on hearing their steps behind him.
Beheld ( θεασαμενος ). First aorist middle participle of θεαομα (verse 32). Both participles here express antecedent action to λεγε (saith).
Following ( ακολοθουντας ). Present active participle of ακολουθεω (verse 37). It was Christ's first experience of this kind and the two came from the Baptist to Jesus.
What seek ye? ( Τ ζητειτε; ). Not "whom" ( τινα 18:4; 20:15), but "what purpose have you." The first words of Jesus preserved in this Gospel. See Lu 2:49; Mt 3:15 for words spoken before this and Mr 1:15 for Mark's first report in the Galilean ministry.
Rabbi ( Ραββε ). Aramaic title for "Teacher" which John here translates by Διδασκαλε 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 (Mt 26:25, 49) and Mark once by Judas (Mr 14:45) and twice by Peter (Mr 9:5; 11:21). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε (Lord or Sir) as in 4:11, 49; 5:7. Peter uses Κυριε in 6:68. In the end the disciples usually say Κυριε (13:6, 25, etc.), but Mary Magdalene says Ραββουνε (20:16).
Being interpreted ( μεθερμημευομενον ). Present passive participle of μεθερμηνευω, late compound of μετα and ερμηνευω, to explain (Joh 1:42), old word from Hερμες, the god of speech (hermeneutics). John often explains Aramaic words (1:38, 41, 42; 4:25; 9:7, etc.).
Where abidest thou? ( Που μενεισ; ). They wished a place for quiet converse with Jesus.
Come and ye shall see ( ερχεσθε κα οψεσθε ). Polite invitation and definite promise (future middle indicative οψεσθε from οραω, correct text, not imperative ιδετε ).
Where he abode ( που μενε ). Indirect question preserving the present active indicative after secondary tense ( ειδαν, saw) according to regular Greek idiom. Same verb μενω as in 38.
With him ( παρ' αυτω ). "By his side," "beside him."
That day ( την ημεραν εκεινην ). Accusative of extent of time, all during that day.
About the tenth hour ( ωρα ως δεκατη ). Roman time and so ten o'clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See 20:19 "evening on that day," clearly Roman time. Thus also Joh 19:14 (sixth hour, morning) and Mr 15:25 (third hour, nine A.M.) suit. To his latest day John never forgot the hour when first he met Jesus.
Andrew ( Ανδρεας ). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also 6:8; 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mr 1:16ff.; Mt 4:18ff.; Lu 3:1-11).
That heard John speak ( των ακουσαντων παρα Ιωανου ). "That heard from John," a classical idiom ( παρα with ablative after ακουω ) seen also in 6:45; 7:51; 8:26, 40; 15:15.
He findeth first ( ευρισκε ουτος πρωτον ). "This one finds (vivid dramatic present) first" ( προτων ). Προτων (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" ( τον αδελφον τον ιδιον Σιμωνα ) before he did anything else. But Aleph L W read πρωτος (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have μανε for Greek πρω (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably πρωτον is correct, but even so John likely brought also his brother James after Andrew's example.
We have found the Messiah ( Hευρηκαμεν τον Μεσσιαν ). First aorist active indicative of ευρισκω. 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 ( ο εστιν ). Same explanatory neuter relative as in verse 38, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and 4:25, elsewhere translated into Χριστος, Anointed One, from χριω, to anoint. See on Mt 1:1 for discussion.
Looked upon him ( εμβλεψας αυτω ). See verse 36 for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Lu 22:61).
He brought him ( ηγαγεν αυτον ). Effective second aorist active indicative of αγο as if Andrew had to overcome some resistance on Simon's part.
Thou shalt be called Cephas ( συ κληθηση Κηφας ). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Mt 16:17f.), and Jesus will say, "Thou art Peter." Here the future passive indicative of καλεω is only prophecy. The Aramaic Χηφας (rock) is only applied to Simon in John except by Paul (1Co 1:12; Ga 1:18, etc.). But the Greek Πετρος is used by all. In the ancient Greek πετρα was used for the massive ledge of rock like Stone Mountain while πετρος was a detached fragment of the ledge, though itself large. This distinction may exist in Mt 16:17f., except that Jesus probably used Aramaic which would not have such a distinction.
On the morrow ( τη επαυριον ). The fourth of the days from verse 19.
He findeth Philip ( ευρισκε Φιλιππον ). Vivid dramatic present as in 41, though ηθελησεν (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 ( ακολουθε μο ). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mr 2:14; Mt 8:22; 9:21; 19:21 ; Lu 9:59; Joh 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.
From Bethsaida ( απο Βηθσαιδα ). Same expression in 12:21 with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Lu 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mr 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.
Philip findeth ( ευρισκε Φιλιππος ). 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 ( τον Ναθαναηλ ). It is a Hebrew name meaning "God has given" like the Greek Θεοδορε (Gift of God). He was from Cana of Galilee (Joh 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses ευρηκαμεν (verse 41) also to Nathanael and so unites himself with the circle of believers, but instead of Μεσσιαν describes him "of whom ( ον accusative with εγραψεν ) Moses in the law (De 18:15) and the prophets (so the whole O.T. as in Lu 24:27, 44) did write."
Jesus of Nazareth the son of Joseph ( Ιησουν υιον του Ιωσηφ τον απο Ναζαρετ ). 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 verse 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.
Can any good thing come out of Nazareth? ( Εκ Ναζαρετ δυνατα τ αγαθον ειναι; ). 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 (Joh 7:52), untrue like many such sayings.
Come and see ( ερχου κα ιδε ). Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (verse 39), probably without knowing it. Wise is the one who knows how to deal with the sceptic.
Behold ( ιδε ). Here an exclamation (see 1:29) as often like ιδου.
An Israelite indeed ( αληθως Ισραηλειτης ). "Truly an Israelite," one living up to the covenant name, Israel at its best (Ro 2:29), without the guile ( δολος, deceit, bait for fish, from δελεαζω, to catch with bait) that Jacob once had of which Isaac complained (Ge 27:35, δολος, here in LXX). The servant of Jehovah was to be without guile (Isa 53:9).
Whence knowest thou me? ( Ποθεν με γινωσκεισ; ). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source.
Before Philip called thee ( Προ του σε Φιλιππον φωνησα ). Idiomatic Greek, προ and the ablative case of the articular aorist active infinitive ( του φωνησα, from φωνεω, to call) with σε as the object and Φιλιππον, the accusative of general reference, "before the calling thee as to Philip."
When thou wast under the fig tree ( οντα υπο την συκην ). "Being under the fig tree," accusative present participle agreeing with σε. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with υπο may suggest that Nathanael had withdrawn there for prayer. Note genitive with υποκατω in verse 50. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.
Thou art the Son of God ( συ ε ο υιος του θεου ). Whether Nathanael had heard the Baptist say this of Jesus (1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51. Cf. the confession of Peter in 6:69; Mt 16:16 and Martha's in Joh 11:27. Nathanael goes further.
Thou art King of Israel ( Βασιλευς ε του Ισραηλ ). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Ps 2 and Jesus is greeted in the Triumphal Entry as the King of Israel (Joh 12:13).
Answered and said ( απεκριθη κα ειπεν ). This redundant use of both verbs (cf. 1:26) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53).
Because ( οτ ). Causal use of οτ at beginning of the sentence as in 14:19; 15:19; 16:6. The second οτ before ειδον (I saw) is either declarative (that) or merely recitative (either makes sense here).
Thou shalt see greater things than these ( μειζω τουτων οψη ). Perhaps volitive future middle indicative of οραω (though merely futuristic is possible as with οψεσθε in 51) ablative case of τουτων after the comparative adjective μειζω. The wonder of Nathanael no doubt grew as Jesus went on.
Verily, Verily ( Αμην, αμην ). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by λεγω υμιν (I say unto you). Note plural υμιν though αυτω just before is singular (to him). Jesus addresses thus others besides Nathanael.
The heaven opened ( τον ουρανον ανεωιγοτα ). Second perfect active participle of ανοιγω with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Mt 3:16; Lu 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isa 64:1) and as it was later illustrated in the death of Stephen (Ac 7:56). There is a quotation from Ge 28:12f., Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" ( επ τον υιον του ανθρωπου ) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mr 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.
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