KJV: The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed.
YLT: the Jews then said to him that hath been healed, 'It is a sabbath; it is not lawful to thee to take up the couch.'
Darby: The Jews therefore said to the healed man, It is sabbath, it is not permitted thee to take up thy couch.
ASV: So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to take up thy bed.
| ἔλεγον | Were saying |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: λέγω Sense: to speak, say. |
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| Ἰουδαῖοι | Jews |
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Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| τῷ | to the [one] |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τεθεραπευμένῳ | having been healed |
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Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Singular Root: θεραπεύω Sense: to serve, do service. |
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| Σάββατόν | Sabbath |
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Parse: Noun, Nominative Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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| ἐστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἔξεστίν | it is lawful |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔξεστι Sense: it is lawful. |
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| σοι | for you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| ἆραι | to take up |
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Parse: Verb, Aorist Infinitive Active Root: αἴρω Sense: to raise up, elevate, lift up. |
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| κράβαττον | mat |
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Parse: Noun, Accusative Masculine Singular Root: κράβαττος Sense: a pallet, camp bed (a rather simple bed holding only one person). |
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| [σου] | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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Greek Commentary for John 5:10
Perfect passive articular participle of τεραπευω therapeuō (only example in John), “to the healed man.” See Matthew 8:7. To take up thy bed The very words of Jesus (John 5:8), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus 23:12; Nehemiah 13:19; Jeremiah 17:21). Stoning was the rabbinical punishment. The healing of the man was a minor detail. [source]
See on Matthew 8:7; see on Luke 5:15; see on Acts 17:25. [source]
Rev., more correctly, to take up. It is Jesus' own word in John 5:8. [source]
Reverse Greek Commentary Search for John 5:10
The people brought their sick at that hour, not only because of the coolness, but because it was the end of the Sabbath, and carrying a sick person was regarded as work. See John 5:10. [source]
Genitive absolute and present participle It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John 5:10). And also by now the news of the cure of the demoniac of Peter‘s mother-in-law had spread all over the town. [source]
Rev., rightly, in yourselves. Compare John 6:53; 1 John 5:10; Mark 4:17. [source]
Compare John 5:10, and note the different word for healing. See references there. [source]
The present participle, believing, indicates the present and continuous activity of faith. The word is used by John, sometimes with the dative case simply meaning to believe a person or thing; i.e., to believe that they are true or speak the truth. Thus, to believe the Scripture (John 2:22); believe me (John 4:21); believe Moses, his writings, my words (John 4:46). At other times with a preposition, εἰς , into, which is rendered believe in, or believe on. So here, John 6:29; John 8:30; 1 John 5:10. See the two contrasted in John 6:29, John 6:30; John 8:30, John 8:31; 1 John 5:10. To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one's self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Savior, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life. [source]
This is the right reading with the article ο ho literally, “the people much or in large numbers.” One is reminded of the French idiom. Gildersleeve (Syntax, p. 284) gives a few rare examples of the idiom ο ανηρ αγατος ho anēr agathos Westcott suggests that οχλος πολυς ochlos polus came to be regarded as a compound noun. This is the usual order in the N.T. rather than πολυς οχλος polus ochlos (Robertson, Grammar, p. 774). Mark 12:37 has ο πολυς οχλος ho polus ochlos Moulton (Proleg., p. 84) terms ο οχλος πολυς ho ochlos polus here and in John 12:12 “a curious misplacement of the article.” John‘s use of οχλος ochlos is usually the common crowd as “riff-raff.” That he was Present active indicative retained in indirect discourse after the secondary tense These “Jews” are not all hostile to Jesus as in John 5:10; John 6:41, etc., but included some who were friendly (John 12:11). But that they might see Lazarus also Purpose clause with ινα hina and second aorist active subjunctive of οραω horaō Motive enough to gather a great crowd, to see one raised from the dead (cf. John 12:1 for the same phrase, “whom he had raised from the dead”). Some of the very witnesses of the raising of Lazarus will bear witness later (John 12:17). It was a tense situation. [source]
Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans 8:32.). The believer in Christ as Saviour does not come into judgment (John 5:24). Hath been judged already Perfect passive indicative of κρινω krinō Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (John 5:40). Because he hath not believed Perfect active indicative of πιστευω pisteuō has taken a permanent attitude of refusal. Here οτι μη hoti mē states the reason subjectively as the judgment of the Judge in any such case (ο μη πιστευων ho mē pisteuōn already mentioned) while in 1 John 5:10 οτι ου πεπιστευκεν hoti ou pepisteuken gives the reason objectively (ου ou instead of μη mē) conceived as an actual case and no longer hypothetical. See John 1:12 for εις το ονομα eis to onoma with πιστευω pisteuō (believing on the name) and John 1:14 for μονογενους monogenous (only begotten) and also John 3:16. [source]
This is reason (causal οτι hoti) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (John 5:10, John 5:16, John 5:18). Hence he is not “from God” So some. How can a man that is a sinner do such signs? This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (John 3:2). It was a conundrum for the Pharisees. No wonder there was “a division” (σχισμα schisma schism, split, from σχιζω schizō) as in John 7:43; John 10:19. [source]
Probably the incredulous and hostile section of the Pharisees in John 9:16 (cf. John 5:10). Did not believe The facts told by the man, “that he had been blind and had received his sight” Usual construction of εως οτου heōs hotou (= until which time, like εως heōs alone) with aorist active indicative of πωνεω phōneō old verb from πωνη phōnē (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity. [source]
Εκεινος Ekeinos (that one; cf. John 5:35, John 5:38), not αυτος autos Perfect active indicative of μαρτυρεω martureō the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark 1:11), the transfiguration (Mark 9:7), nor even at the time of the visit of the Greeks (John 12:28). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in 1 John 5:9, 1 John 5:10. God‘s witness does not come by audible “voice” Cf. John 1:18; John 6:46; 1 John 4:12. Ακηκοατε Akēkoate is perfect active indicative of ακουω akouō to hear, and εωρακατε heōrakate is perfect active indicative of οραω horaō to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis 32:30) was unusual, but Jesus will say that those who have seen him have seen the Father (John 14:9), but here he means the Father‘s “voice” and “form” as distinct from the Son. [source]
Adversative use again of και kai = “and yet.” Perfect active indicative of γινωσκω ginōskō the verb for experiential knowledge. This was true of the κοσμος kosmos (John 1:10; John 17:25) and of the hostile Jews (John 16:3). Jesus prays that the world may know (John 17:23) and the handful of disciples had come to know (John 17:25). But I know him Equipped by eternal fellowship to reveal the Father (1:1-18). This peculiar intimate knowledge Jesus had already claimed (John 7:29). Jesus used οιδα oida (John 8:19; John 15:21) or γινωσκω ginōskō (John 17:23, John 17:25) for the knowledge of the Father. No undue distinction can be drawn here. And if I should say Third-class condition (concession), “even if I say,” with και εαν kai ean Apodosis of the condition. ομοιος Homoios (like) is followed by the associative-instrumental case υμιν humin The word πσευστης pseustēs (liar), in spite of the statement that they are the children of the devil, the father of lying (John 8:44), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in 1 John 2:4, 1 John 2:22; 1 John 4:20; 1 John 5:10. It is not hard to imagine the quick anger of these Pharisees. [source]
See note on Romans 2:15 for this verb with associative instrumental case. See 1 John 5:10. for this double witness. [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
(πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18. [source]
Comparative of μεγας megas because God is always true.For (οτι hoti). So it applies to this case.That Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν memarturēken (what he hath testified, perfect active indicative of μαρτυρεω martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια marturia though some MSS. do read εν hen to agree with it (cf. 1 John 5:10). See οτι εαν hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
Subfinal use of ινα hina in apposition with εντολη entolē (commandment) and explanatory of it, as in John 15:12 See Christ‘s summary of the commandments (Mark 12:28-31; Matthew 22:34-40).So these two points here (1) We should believe (πιστευσωμεν pisteusōmen first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive πιστευωμεν pisteuōmen) either in a crisis (aorist) or the continuous tenor (present) of our lives. The “name” of Jesus Christ here stands for all that he is, “a compressed creed” (Westcott) as in 1 John 1:3. Note dative ονοματι onomati here with πιστευω pisteuō as in 1 John 5:10, though εις ονομα eis onoma (on the name) in 1 John 5:13; John 1:12; John 2:23; John 3:18.But (2) we should love one another” There are frequent points of contact between this Epistle and the words of Jesus in John 13-17. [source]
Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν memarturēken (what he hath testified, perfect active indicative of μαρτυρεω martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια marturia though some MSS. do read εν hen to agree with it (cf. 1 John 5:10). See οτι εαν hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
Purpose clause with ινα hina and the second perfect active subjunctive of οιδα oida to know with settled intuitive knowledge. He wishes them to have eternal life in Christ (John 20:31) and to know that they have it, but not with flippant superficiality (1 John 2:3.).Unto you that believe on (τοις πιστευουσιν εις tois pisteuousin eis). Dative of the articular present active participle of πιστευω pisteuō and εις eis as in 1 John 5:10. For this use of ονομα onoma (name) with πιστευω pisteuō see 1 John 3:23; John 2:23. [source]
Dative of the articular present active participle of πιστευω pisteuō and εις eis as in 1 John 5:10. For this use of ονομα onoma (name) with πιστευω pisteuō see 1 John 3:23; John 2:23. [source]
First aorist active indicative of μαρτυρεω martureō which, along with μαρτυς martus and μαρτυρια marturia is common in all the Johannine books (cf. Revelation 22:18, Revelation 22:20), usually with περι peri or οτι hoti but with cognate accusative as here in Revelation 22:16, Revelation 22:20; 1 John 5:10. Epistolary aorist here, referring to this book. [source]