John 1:39
Parallel Verses
English Standard Version
He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.

King James Bible
He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

American Standard Version
He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour.

Douay-Rheims Bible
He saith to them: Come and see. They came, and saw where he abode, and they stayed with him that day: now it was about the tenth hour.

English Revised Version
He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour.

Webster's Bible Translation
He saith to them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

Weymouth New Testament
"Come and you shall see," He said. So they went and saw where He was staying, and they remained and spent that day with Him. It was then about ten o'clock in the morning.

John 1:39 Parallel
Vincent's Word Studies

See (ἴδετε)

But the correct reading is ὄψεσθε, ye shall see.

They came

The best texts add οὖν, therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11.

He dwelt (μένει)

The present tense. Literally, they saw where he dwelleth. For a similar construction see John 2:9; John 4:1; Acts 10:18, etc.

Tenth hour

The question is whether this is to be reckoned according to the Jewish or the Roman method of computation. The Jewish method, employed by the other Evangelists, begins the day at sunrise; so that, according to this, the tenth hour would be four o'clock in the afternoon. The Roman method, like our own, reckons from midnight; according to which the tenth hour would be ten o'clock in the morning. The weight of the argument seems, on the whole, to be in favor of the Jewish method, which is undoubtedly assumed by John in John 11:9. The Greeks of Asia Minor, for whom John wrote, had the Jewish method, received from the Babylonians. Godet cites an incident from the "Sacred Discourses" of Aelius Aristides, a Greek sophist of the second century, and a contemporary of Polycarp. God having commanded him to take a bath, he chose the sixth hour as the most favorable to health. It being winter, and the bath a cold one, the hour was midday; for he said to his friend who kept him waiting, "Seest thou the shadow is already turning?" Even Canon Westcott, who advocates the Roman method, admits that "this mode of reckoning was unusual in ancient times," and that "the Romans and Greeks, no less than the Jews, reckoned their hours from sunrise," though the Romans reckoned their civil days from midnight, and the tenth hour is named as a late hour, when soldiers took their repast or were allowed to rest. Thus Livy, in his account of the Roman attack on Sutrium says, "About the tenth hour the consul ordered his men a repast, and gave directions that they should be ready in arms at whatever time of the day or night he should give the signal.... After refreshing themselves, they consigned themselves to rest" (9, 37).

Aristophanes says, "When the shadow on the dial is ten feet long, then go to dinner" ("Ecclesiazusae," 648), and Horace, "You will dine with me today. Come after the ninth hour" ("Epistle," Bk. 1., vii., 69). It is objected that the time from four o'clock to the close of the day would not have been described as that day; but beyond the marking of the specific hour of accompanying Jesus as the first hour of his Christian life, John would not have been unlikely to use a looser and more popular form of speech in indicating the length of the stay with Jesus, meaning simply that they remained with him during the remainder of the day, and, no doubt, prolonged their conversation into the night.

John 1:39 Parallel Commentaries

Treasury of Scripture Knowledge


John 1:46 And Nathanael said to him, Can there any good thing come out of Nazareth? Philip said to him, Come and see.

John 6:37 All that the Father gives me shall come to me; and him that comes to me I will in no wise cast out.

John 14:22,23 Judas said to him, not Iscariot, Lord, how is it that you will manifest yourself to us, and not to the world...

Proverbs 8:17 I love them that love me; and those that seek me early shall find me.

Matthew 11:28-30 Come to me, all you that labor and are heavy laden, and I will give you rest...


John 4:40 So when the Samaritans were come to him, they sought him that he would tarry with them: and he stayed there two days.

Acts 28:30,31 And Paul dwelled two whole years in his own hired house, and received all that came in to him...

Revelation 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him...

about. 'That was two hours before night.'

Luke 24:29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

Cross References
John 1:38
Jesus turned and saw them following and said to them, "What are you seeking?" And they said to him, "Rabbi" (which means Teacher), "where are you staying?"

John 1:40
One of the two who heard John speak and followed Jesus was Andrew, Simon Peter's brother.

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