One of his disciples, Andrew, Simon Peter’s brother, said to him,
Parallel Translations
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One of his disciples, Andrew, Simon Peter’s brother, said to him,
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Then sayde vnto him one of his disciples Andrew Simon Peters brother.
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Then saide vnto him one of his disciples, Andrew, Simon Peters brother,
Cross-references (2)
Passages linked to John 6:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 4:18 Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen.
- John 1:40-44 One of the two who heard John and followed him was Andrew, Simon Peter’s brother. He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter). On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” Now Philip was from Bethsaida, of the city of Andrew and Peter.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 8 One of his disciples, Andrew, Simon Peter’s brother,…
8 One of his disciples, Andrew, Simon Peter’s brother, saith unto him,
Ver. 8. One of his disciples] He uttered the sense of all the twelve, Mar 6:37, being no whit wiser than the rest, though the eldest disciple of them all, Joh 1:41.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The story is the same, in all substantial parts,…
The story is the same, in all substantial parts, with the relations of Matthew, Mark, and Luke, in the before mentioned places. See the annotations on those chapters.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain One of his disciples, Andrew, Simon Peter's brother,.... Who…
One of his disciples, Andrew, Simon Peter's brother,.... Who also, and his brother Peter, were of Bethsaida, as well as Philip, and was a disciple of Christ's; he hearing what Christ said to Philip, and what answer he returned,
saith unto him; to Christ, with but little more faith than Philip, if any.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 8. Andrew, Simon Peter's brother, saith] The other…
Verse 8. Andrew, Simon Peter's brother, saith] The other evangelists attribute this answer to the apostles in general. See the passages referred to above.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. One of his disciples] Of course this does…
8. One of his disciples] Of course this does not imply that Philip was not a disciple; the meaning rather is, that a disciple had been appealed to without results, and now a disciple makes a communication out of which good results flow. There seems to have been some connexion between S. Andrew and S. Philip (Joh_1:44, Joh_12:22). In the lists of the Apostles in Mark 3 and Acts 1 S. Philip’s name immediately follows Andrew’s. On S. Andrew see notes on Joh_1:40-41. The particulars about Philip and Andrew here are not found in the Synoptists’ account.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (8) One of his disciples.—Within the inner circle around…
(8) One of his disciples.—Within the inner circle around Him—and this, too, is told us only by St. John—is another of the early disciples. He was one of the two disciples of the Baptist who first followed Jesus, and John’s own companion (Joh_1:40). He is always named as one of the first group of the Twelve (comp. Note on Mat_10:2), and in some way was specially connected with Philip (Joh_1:44). Here, and in Joh_12:22 (see Note), they are named together, and also in the lists in Mar_3:18 and Act_1:13.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 8, 9. Then saith one of his disciples…
Vers. 8, 9. Then saith one of his disciples to him, viz. Andrew, Simon Peter"s brother. The spokesman is here specially indicated. On other occasions Andrew is singled out as the brother of Simon and friend of Philip. (Joh_1:44 Joh_12:22) This repeated reference to the illustrious brother of Simon is a refutation of the ill-natured charge against the author of the Gospel, that he aimed at the depreciation of the character of the great apostle. Moreover, it is interesting to remember that in the Muratorian fragment on the Canon, "Andrew" is specially mentioned as being one of those present with John in Ephesus, who urged him to write his Gospel (see Introduction, IV 2 (3)). There is alad here (possibly a lad who was brought with themselves, or who had attached himself to the twelve) who has five barley loaves, the bread of the poorest classes. Of this there is ample proof ("Sotah," 2:1, quoted by Edersheim, vol. 1:681): "While all other meat offerings were of wheat, that brought by the woman accused of adultery was to be of barley, because, as her deed is that of the animals, so her offering is of the food of animals." If this lad was conveying the food stock of the Lord and his apostles, it is an impressive but accidental hint that "for our sakes he became poor," and classed himself socially with the humblest. And two fishes. The use of this word is peculiar to our Gospel (Luke, icyuev ; Mark, icyuav , the ordinary word for "fish; "but John uses the word oqaria , the diminutive of the Greek word oqon , which means "savoury," eaten with bread). This opsarion mostly consisted of small fishes caught in the lake, which were dried, salted as "sardines" or "anchovies" are with ourselves for a similar purpose. This habit belonged locally to the neighbourhood of the lake, and reveals the Galilman origin or associations of the writer. The Aramaic word, ophsonim, is derived from the Greek opson, and that of aphjain, or aphiz, is the name for a small fish caught in the lake, the drying of which was a lucrative source of industry. Edersheim reminds us that the fish laid on the charcoal fire (Joh_21:9, Joh_21:10, Joh_21:13) was opsarion," and that of this the risen Lord, on the shore of this very lake, gave to his disciples to eat, though he guided them at that time to a shoal of great fishes, icquwn megalwn , and bade them add some of these to the oqaria , which he was content to use still. The use of this word on these two occasions shows that, at the last, our Lord reminds his disciples of the miraculous feeding by the shore of the lake; and both narratives breathe the air of the northern parts of Galilee. But what are these among so many? The same lesson of the insufficiency of human resources to meet great human needs is suggested by Num_11:21-23. Our resources at the very best are quite exhausted. Our best, our all, avails little an expression which would apply to the numberless offers of our poor humanity and of our limited faculties to meet the moral starvation of the world. Take the Old Testament: how can the dispensation of all its provision satisfy per se the need of mankind as a whole? Greek philosophy, even if it satisfy the few, the leisurely, the cynical, the learned, the wise men of the West, what will it do for the poor, the broken hearted, the consciously guilty? The good things of this life are equally powerless, and the proposals of even truth itself, apart from the gracious operations of the Spirit, would fail to meet the wants or necessities of the unbelieving.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.