KJV: Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.
YLT: After these things, Jesus findeth him in the temple, and said to him, 'Lo, thou hast become whole; sin no more, lest something worse may happen to thee.'
Darby: After these things Jesus finds him in the temple, and said to him, Behold, thou art become well: sin no more, that something worse do not happen to thee.
ASV: Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing befall thee.
Μετὰ | After |
Parse: Preposition Root: μετά Sense: with, after, behind. |
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ταῦτα | these things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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εὑρίσκει | finds |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἱερῷ | temple |
Parse: Noun, Dative Neuter Singular Root: ἱερόν Sense: a sacred place, temple. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ἴδε | Behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ὑγιὴς | well |
Parse: Adjective, Nominative Masculine Singular Root: ὑγιής Sense: sound. |
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γέγονας | you have become |
Parse: Verb, Perfect Indicative Active, 2nd Person Singular Root: γίνομαι Sense: to become, i. |
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μηκέτι | no more |
Parse: Adverb Root: μηκέτι Sense: no longer, no more, not hereafter. |
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ἁμάρτανε | sin |
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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χεῖρόν | worse |
Parse: Adjective, Nominative Neuter Singular, Comparative Root: χείρων Sense: worse. |
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σοί | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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τι | something |
Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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γένηται | happens |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
Greek Commentary for John 5:14
Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι ginomai Χειρον Cheiron is comparative of κακος kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]
Note the lively interchange of the tenses, as in John 5:13. [source]
No longer continue to sin. See on Matthew 1:21. Jesus thus shows His knowledge that the sickness was the result of sin. [source]
Than even those thirty-eight years of suffering. [source]
Rev., better, befall thee. Literally, come to pass. [source]
Reverse Greek Commentary Search for John 5:14
Mark and Matthew have “child” or “Son” Are forgiven This Doric form of the perfect passive indicative is for the Attic απεινται apheintai It appears also in Luke 5:23; Luke 7:47, Luke 7:48; John 20:23; 1 John 2:12. Mark 2:6; Matthew 9:2 have the present passive απιενται aphientai Possibly this man‘s malady was due to his sin as is sometimes true (John 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins. [source]
That is, herein consists the judgment. The prefacing a statement with this is, and then defining the statement by ὅτι or ἵνα , that, is characteristic of John. See John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6. [source]
Compounded with ἐπί , upon or in, and οὐρανός , heaven. Not holy things as compared with sinful, nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (John 5:14-16). Thus it is said (John 3:13) that the Son of man who is in heaven came down out of heaven, and in John 3:31, John 3:32that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (John 3:34). It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting: “It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (John 3:12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God … . But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words: 'Thou art my well beloved Son;' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel.” Compare Luke 10:18, sqq., where Jesus' words take on a character similar to that of His utterances in John. -DIVIDER- -DIVIDER- [source]
The following. This use of the pronoun, calling the reader's attention to what follows, and preparing him for it, is frequent in John. Sometimes the pronoun carries the sense of quality: of this character. See John 3:19; John 15:12; 1 John 5:4, 1 John 5:9, 1 John 5:11, 1 John 5:14. [source]
“No one, Sir.” She makes no excuse for her sin. Does she recognize Jesus as “Lord”? Neither do I condemn thee (απο του νυν μηκετι αμαρτανε Oude egō se katakrinō). Jesus does not condone her sin. See John 8:15 for “I do not judge (condemn) any one.” But he does give the poor woman another chance. Henceforth sin no more (apo tou nun mēketi hamartane). See also John 5:14 where this same language is used to the impotent man. It literally means (prohibition with present active imperative): “Henceforth no longer go on sinning.” One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved. [source]
Jesus denies both alternatives, and puts God‘s purpose (αλλ ινα all' hina with first aorist subjunctive of πανεροω phaneroō) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in John 5:14 and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here. [source]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
Lit. for the entering of the holiest. The phrase παρρησία εἰς boldnessunto, N.T.o Παρρησία with περὶ concerning John 16:25; with πρὸς with reference to, 2 Corinthians 7:4; 1 John 3:21; 1 John 5:14. Ἔισοδος in N.T. habitually of the act of entering. [source]
Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30). [source]
Future active of σωζω sōzō to make well. As in Matthew 9:21.; Mark 6:56. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature.The sick (τον καμνοντα ton kamnonta). Present active articular participle of καμνω kamnō old verb, to grow weary (Hebrews 12:3), to be sick (here), only N.T. examples.The Lord shall raise him up Future active of εγειρω egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
Future active of εγειρω egeirō Precious promise, but not for a professional “faith-healer” who scoffs at medicine and makes merchandise out of prayer.And if he have committed sins (καν αμαρτιας ηι πεποιηκως kan hamartias ēi pepoiēkōs). Periphrastic perfect active subjunctive (unusual idiom) with και εαν kai ean (crasis καν kan) in condition of third class. Supposing that he has committed sins as many sick people have (Mark 2:5.; John 5:14; John 9:2.; 1 Corinthians 11:30).It shall be forgiven him Future passive of απιημι aphiēmi (impersonal passive as in Matthew 7:2, Matthew 7:7; Romans 10:10). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed. [source]
Rev., boldness. For the phrase have boldness, see 1 John 3:21; 1 John 4:17; 1 John 5:14; Hebrews 3:6; Hebrews 10:19; Philemon 1:8. For the word παῤῥησία boldnesssee on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι tobe ashamed, in Proverbs 13:5, where the Septuagint reads “a wicked man is ashamed ( αἰσχύνεται ) and shall not have boldness ( παῤῥησίαν ). Also in Philemon 1:20. Compare 2 Corinthians 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal. The thought is embodied in the general confession of the Book of Common Prayer: “That we should not dissemble nor cloke them before the face of Almighty God our Heavenly Father, but confess them.” So John Wesley's Hymn:“Jesus, Thy blood and righteousnessMy beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed,-DIVIDER- With joy shall I lift up my head.Bold shall I stand in Thy great day,For who aught to my charge shall lay? Fully absolved through these I am, - From sin and fear, from guilt and shame.” [source]
Declarative οτι hoti in apposition with μαρτυρια marturia as in 1 John 5:14; John 3:19. Note aorist active indicative εδωκεν edōken (from διδωμι didōmi) as in 1 John 3:23., the great historic fact of the Incarnation (John 3:16), but the perfect δεδωκεν dedōken in 1 John 3:1 to emphasize the abiding presence of God‘s love. [source]