KJV: Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
YLT: Jesus therefore responded and said to them, 'Verily, verily, I say to you, The Son is not able to do anything of himself, if he may not see the Father doing anything; for whatever things He may do, these also the Son in like manner doth;
Darby: Jesus therefore answered and said to them, Verily, verily, I say to you, The Son can do nothing of himself save whatever he sees the Father doing: for whatever things he does, these things also the Son does in like manner.
ASV: Jesus therefore answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner.
| Ἀπεκρίνατο | Answered |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἔλεγεν | was saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἀμὴν | Truly |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| δύναται | is able |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| Υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| ποιεῖν | to do |
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Parse: Verb, Present Infinitive Active Root: ποιέω Sense: to make. |
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| ἑαυτοῦ | Himself |
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Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| οὐδὲν | nothing |
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Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| βλέπῃ | He might see |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| Πατέρα | Father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ποιοῦντα | doing |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: ποιέω Sense: to make. |
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| ἃ | whatever |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| ποιῇ | does |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| ταῦτα | these things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ὁμοίως | likewise |
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Parse: Adverb Root: ὁμοίως Sense: likewise, equally, in the same way. |
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| ποιεῖ | does |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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Greek Commentary for John 5:19
The absolute use of the Son in relation to the Father admitting the charge in John 5:18 and defending his equality with the Father. Can do nothing by himself True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in John 5:30; John 7:28; John 8:28; John 14:10. Jesus had already made it in John 5:17. Now he repeats and defends it. But what he seeth the Father doing Rather, “unless he sees the Father doing something.” Negative condition It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. For what things soever he doeth, these the Son also doeth in like manner Indefinite relative clause with αν an and the present active subjunctive Note εκεινος ekeinos emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more. [source]
See on John 1:51. [source]
Referring to can do nothing, not to of himself. Jesus, being one with God, can do nothing apart from Him. [source]
Rev., rightly, doing. The participle brings out more sharply the coincidence of action between the Father and the Son: “the inner and immediate intuition which the Son perpetually has of the Father's work” (Meyer). [source]
Better, as Rev., in like manner. Likewise is popularly understood as equivalent to also; but the word indicates identity of action based upon identity of nature. [source]
Reverse Greek Commentary Search for John 5:19
Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc. [source]
As Jesus does whatever He sees the Father do (John 5:19), the showing of greater works will be the signal for Jesus to do them. On works, as a characteristic word in John, see on John 4:47. [source]
Or, the evil one. This rendering is according to John's usage. See 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19; and compare John 12:31; John 14:30; John 16:11. From ( ἐκ ), literally, out of, means out of the hands of. [source]
This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς , the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18, John 5:19; John 10:29, John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς , son, as distinguished from τέκνον , child, see on John 1:12. [source]
But Aleph B read ηρεν ēren (first aorist active indicative of αιρω airō to take away), probably correct (Westcott and Hort). “John is representing Jesus as speaking sub specie aeternitatis ” (Bernard). He speaks of his death as already past and the resurrection as already accomplished. Cf. John 3:16. Of myself The voluntariness of the death of Jesus repeated and sharpened. D omits it, probably because of superficial and apparent conflict with John 5:19. But there is no inconsistency as is shown by John 3:16; Romans 5:8. The Father “gave” the Son who was glad to be given and to give himself. I have power to lay it down Εχουσια Exousia is not an easy word to translate (right, authority, power, privilege). See John 1:12. Restatement of the voluntariness of his death for the sheep. [source]
Neuter, not masculine Not one person (cf. εις heis in Galatians 3:28), but one essence or nature. By the plural συμυς sumus (separate persons) Sabellius is refuted, by υνυμ unum Arius. So Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John 5:18). Jesus then admitted and proved this claim (John 5:19-30). Now he states it tersely in this great saying repeated later (John 17:11, John 17:21). Note εν hen used in 1 Corinthians 3:3 of the oneness in work of the planter and the waterer and in John 17:11, John 17:23 of the hoped for unity of Christ‘s disciples. This crisp statement is the climax of Christ‘s claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger. [source]
Jesus had a right to expect greater faith from these men than from the blind man (John 9:35) or Martha (John 11:27). His words in John 14:1 are clearly needed. This oneness with the Father Jesus had already stated (John 10:38) as shown by his “words” Cf. John 3:34; John 5:19; John 6:62. [source]
John makes the same statement about Jesus in John 13:3 (using εις τας χειρας eis tas cheiras instead of εν τηι χειρι en tēi cheiri). Jesus makes the same claim in John 5:19-30; Matthew 11:27; Matthew 28:18. [source]
Regular aorist middle indicative of αποκρινομαι apokrinomai in John here only and John 5:19, elsewhere απεκριτη apekrithē as in John 5:11. My Father Not “our Father,” claim to peculiar relation to the Father. Worketh even until now Linear present middle indicative, “keeps on working until now” without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man‘s blessing, but cannot observe it himself. And I work Jesus puts himself on a par with God‘s activity and thus justifies his healing on the Sabbath. [source]
The discourse returns to the first person after using “the Son” since John 5:19. Here Jesus repeats in the first person (as in John 8:28) the statement made in John 5:19 about the Son. In John εμαυτου emautou is used by Jesus 16 times and not at all by Jesus in the Synoptics. It occurs in the Synoptics only in Matthew 8:8; Luke 7:7. Righteous As all judgments should be. The reason is plain (οτι hoti because), the guiding principle with the Son being the will of the Father who sent him and made him Judge. Judges often have difficulty in knowing what is law and what is right, but the Son‘s task as Judge is simple enough, the will of the Father which he knows (John 5:20). [source]
First aorist passive indicative of ταρασσω tarassō and the locative case of πνευμα pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [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]
But only make sneering comments about him (John 7:16) in spite of his speaking “openly” Negative answer expected by μη ποτε mē pote and yet there is ridicule of the rulers in the form of the question. See a like use of μη ποτε mē pote in Luke 3:15, though nowhere else in John. Εγνωσαν Egnōsan (second aorist ingressive active indicative of γινωσκω ginōskō) may refer to the examination of Jesus by these rulers in John 5:19. and means, “Did they come to know or find out” (and so hold now)? That this is the Christ The Messiah of Jewish hope. [source]
This technical objection was according to the rules of evidence among the rabbis. “No man can give witness for himself” (Mishnah, Ketub. 11. 9). Hence, they say, “not true” (ουκ αλητες ouk alēthes), not pertinent. “They were still in the region of pedantic rules and external tests.” In John 5:31 Jesus acknowledged this technical need of further witness outside of his own claims (John 5:19-30) and proceeded to give it (John 5:32-47) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular. [source]
Lit., him which is of faith in Jesus. See on Romans 3:22. Some texts omit of Jesus. The expression “of faith” indicates the distinguishing peculiarity of the justified as derived from faith in Christ. For the force of ἐκ outof, see on Luke 16:31; see on John 8:23; see on John 12:49; see on 1 John 5:19. [source]
“Age,” more exactly, as in 1 Corinthians 1:20. Satan is “the god of this age,” a phrase nowhere else in the N.T., but Jesus uses the same idea in John 12:31; John 14:30 and Paul in Ephesians 2:2; Ephesians 6:12 and John in 1 John 5:19. Satan claimed the rule over the world in the temptations with Jesus. [source]
Rev., more correctly, world-rulers of this darkness. World-Rulers only here. Compare John 14:30; John 16:11; 1 John 5:19; 2 Corinthians 4:4. [source]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [source]
John uses this appeal to knowledge in two forms: we know (1 John 3:2, 1 John 3:14; 1 John 5:18, 1 John 5:19, 1 John 5:20); ye know (1 John 2:20; 1 John 3:5, 1 John 3:15). [source]
In 1 John 5:19, the world is said to be in the evil one. Compare Ephesians 2:2. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Late substantive from ιλασκομαι hilaskomai (Luke 18:13; Hebrews 2:17), in lxx, Philo, Plutarch, in N.T. only here and 1 John 4:10. Christ himself is the means of propitiation for It is possible to supply the ellipsis here of των αμαρτιων tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]
It is possible to supply the ellipsis here of των αμαρτιων tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]
Prohibition with μη mē and the present active imperative of αγαπαω agapaō either stop doing it or do not have the habit of doing it. This use of κοσμος kosmos is common in John‘s Gospel (John 1:10; John 17:14.) and appears also in 1 John 5:19. In epitome the Roman Empire represented it. See it also in James 4:4. It confronts every believer today. [source]
As in 1 John 3:2, 1 John 3:14; 1 John 5:15, 1 John 5:19, 1 John 5:20. He has “ye know” in 1 John 2:20; 1 John 3:5, 1 John 3:15. [source]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3. [source]
Here μεγαν megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]