KJV: In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
YLT: in these were lying a great multitude of the ailing, blind, lame, withered, waiting for the moving of the water,
Darby: In these lay a multitude of sick, blind, lame, withered, awaiting the moving of the water.
ASV: In these lay a multitude of them that were sick, blind, halt, withered, waiting for the moving of the water.
| ταύταις | these |
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Parse: Demonstrative Pronoun, Dative Feminine Plural Root: οὗτος Sense: this. |
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| κατέκειτο | were lying |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: κατάκειμαι Sense: to have lain down, i.e. to lie prostrate. |
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| πλῆθος | a multitude |
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Parse: Noun, Nominative Neuter Singular Root: πλῆθος Sense: a multitude. |
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| τῶν | of those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀσθενούντων | ailing |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ἀσθενέω Sense: to be weak, feeble, to be without strength, powerless. |
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| τυφλῶν | blind |
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Parse: Adjective, Genitive Masculine Plural Root: τυφλός Sense: blind. |
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| χωλῶν | lame |
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Parse: Adjective, Genitive Masculine Plural Root: χωλός Sense: lame. |
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| ξηρῶν | paralyzed |
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Parse: Adjective, Genitive Masculine Plural Root: ξηρός Sense: dry. |
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| 〈ἐκδεχομένων | awaiting |
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Parse: Verb, Present Participle Middle, Genitive Masculine Plural Root: ἐκδέχομαι Sense: to receive, accept. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὕδατος | water |
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Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
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| κίνησιν〉 | moving |
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Parse: Noun, Accusative Feminine Singular Root: κίνησις Sense: a moving, agitation. |
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Greek Commentary for John 5:3
In these five porches. Lay Imperfect middle of κατακειμαι katakeimai to lie down, singular number because πλητος plēthos (multitude) is a collective substantive. Withered Old adjective χηρος xēros for dry, wasted as the hand (Matthew 12:10). The oldest and best manuscripts omit what the Textus Receptus adds here “waiting for the moving of the water” (εκδεχομενον την του υδατος κινησιν ekdechomenon tēn tou hudatos kinēsin), a Western and Syrian addition to throw light on the word ταραχτηι tarachthēi (is troubled) in John 5:7. [source]
The best texts omit great. [source]
Rev., sick. Yet the A.V. gives the literal meaning, people without strength. Wyc., languishing. [source]
Literally, dry. So Wyc. The following words, to the end of John 5:4, are omitted by the best texts. [source]
Reverse Greek Commentary Search for John 5:3
Literally, “His very many mighty works” if elative as usual in the papyri (Moulton, Prolegomena, p. 79; Robertson, Grammar, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word δυναμις dunamis for miracle presents the notion of power like our dynamite. The word τερας teras is wonder, portent, miraculum (miracle) as in Acts 2:19. It occurs only in the plural and always with σημεια sēmeia The word σημειον sēmeion means sign (Matthew 12:38) and is very common in John‘s Gospel as well as the word εργον ergon (work) as in John 5:36. Other words used are παραδοχον paradoxon our word paradox, strange (Luke 5:26), ενδοχον endoxon glorious (Luke 13:17), ταυμασιον thaumasion wonderful (Matthew 21:15). [source]
Compare John 5:39. [source]
Of myself is misleading, being commonly understood to mean concerning myself. Rev., correctly, from myself; without union with the Father. Compare John 5:30. [source]
The Greek order is: glory from men I receive not. Compare John 5:34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him. [source]
Literally, the writings; possibly with a hint at the contrast with the word (John 5:38). [source]
The article, omitted in A.V., has the force of my, as in John 5:34. Rev., the witness which I have is greater. [source]
Emphatic, in contrast with ye (John 5:33). [source]
Rev., rightly, have sent. The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born. Note the expressed ye ( ὑμεῖς ), emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (John 5:34). [source]
Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See John 5:36; John 3:35; John 6:37, John 6:39; John 10:29, etc. [source]
Better, as Rev., accomplish. Not merely bring to an end, but perfect. From τέλειος , perfect. The verb is characteristic of John, and of the Epistle to the Hebrews. See John 5:36; John 17:4; John 19:28; 1 John 2:5; 1 John 4:12; Hebrews 2:10; Hebrews 5:9, etc. [source]
Once only John uses δέχομαι for receive, of the Galilaeans receiving Christ (John 4:45). The distinction between the two is not sharply maintained, but δέχομαι commonly adds to the idea of taking, that of welcoming. Thus Demosthenes says that the Theban elders did not receive ( ἐδέξαντο ) i.e., with a welcome pleasure, the money which was offered them, nor did they take it ( ἔλαβον ). Λαμβάνει also includes the retaining of what is taken. Hence of receiving Christ (John 1:12; John 5:43; John 13:20). The phrase receive the witness is peculiar to John (John 3:11; John 5:34; 1 John 5:9). [source]
Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
This pronoun is urged by some as a reason for regarding the witness as some other than John, because it is the pronoun of remote reference. But John 9:37shows clearly that a speaker can use this pronoun of himself; and it is, further, employed in this Gospel to indicate a person “as possessing the quality which is the point in question in an eminent or even exclusive degree” (Godet). See John 1:18; John 5:39. [source]
Compare thy word ( λόγον ), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7. [source]
Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27). [source]
Literally, the sheep, those that are mine. A characteristic form of expression with John. Compare John 3:29; John 5:30; John 14:15, etc. [source]
Wyc., very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1 John 2:8, and is almost confined to the writings of John. A different word, ἀληθής , also rendered true, occurs at John 3:33; John 5:31; John 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols. In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή , as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Hebrews 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: “the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before.”“Our little systems have their day;They have their day and cease to be: They are but broken lights of Thee,-DIVIDER- And Thou, O Lord, art more than they.”Tennyson, In Memoriam. [source]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
“That one,” i.e. John. He was a light (John 5:35) as all believers are (Matthew 5:14), but not “the light” But came No verb in the Greek, to be supplied by repeating ηλτεν ēlthen of John 1:7. See similar ellipses in John 9:3; John 13:18; John 15:25. In Johannine fashion we have the final ινα hina clause of John 1:7 repeated. [source]
It was useless to say more. In 7:14-10:18 Jesus had shown that he was the Son of the Father as he had previously claimed (5:17-47), but it was all to no purpose save to increase their rage towards him. These bear witness of me His works confirm his words as he had shown before (John 5:36). They believe neither his words nor his works. [source]
First aorist active indicative of κραζω krazō to cry aloud, and second aorist active of defective verb ερω erō to say. This is probably a summary of what Jesus had already said as in John 12:36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark 11:27-12:44; Matt 21:23-23:39; Luke 20:1-21:4). Not on me, but on him “Not on me only, but also on,” another example of exaggerated contrast like that in John 12:30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17.; John 5:23, John 5:30, John 5:43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. [source]
Non-final use of ινα hina and the first aorist active subjunctive as subject or predicate nominative as in John 6:29; John 15:8; John 17:3. The Messianic consciousness of Jesus is clear and steady (John 5:30; John 6:38). He never doubted that the Father sent him. And to accomplish his work ινα Hina understood with τελειωσω teleiōsō in like idiom, first aorist active subjunctive of τελειοω teleioō (from τελειος teleios), to bring to an end. See John 5:36. In John 17:4 (the Intercessory Prayer) he will say that he has done He will carry through the Father‘s programme (John 3:16). That is his “food.” He had been doing that in winning the woman to God. [source]
All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in John 5:3 , to make clearer the statement in John 5:7 . Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious. [source]
The Father, not the Baptist who is mentioned in John 5:33. This continual witness of the Father (ο μαρτυρων ho marturōn who is bearing witness, and μαρτυρει marturei present active indicative) is mentioned again in John 5:36-38 as in John 8:17. [source]
Emphatic use of υμεις humeis (ye) and perfect active indicative of αποστελλω apostellō official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in John 1:19-28. He hath borne witness Perfect active indicative of μαρτυρεω martureō showing the permanent and abiding value of John‘s testimony to Christ as in John 1:34; John 3:26; John 5:37. So also John 19:35 of the testimony concerning Christ‘s death. This was the purpose of the Baptist‘s mission (John 1:7). [source]
“But I do not receive the witness” simply from a man (like John). The εγω egō (I) in sharp contrast with υμεις humeis (ye) of John 5:33. Jesus complained of Nicodemus for not accepting his witness (John 3:11). Cf. also John 3:32. In 1 John 5:9 the witness of God is greater than that of men and this Jesus has. That ye may be saved Final clause with ινα hina and first aorist passive subjunctive of σωζω sōzō This was the purpose of Christ‘s coming, that the world might be saved (John 3:17). [source]
Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]
Perfect active indicative of γινωσκω ginōskō “I have come to know and still know,” the knowledge of personal experience (John 2:24.). The love o‘ God Objective genitive, “the love toward God.” See Luke 11:42 for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1 John 2:5; 1 John 3:17; 1 John 4:7, 1 John 4:9; 1 John 5:3) and in 2 Thessalonians 3:5; 2 Corinthians 13:14; Romans 5:5. The sense of God‘s love for man occurs in 1 John 3:1; 1 John 4:9, 1 John 4:10, 1 John 4:16; John 15:9. of Christ‘s love for man. These rabbis did not love God and hence did not love Christ. [source]
“God no one has ever seen.” Perfect active indicative of οραω horaō Seen with the human physical eye, John means. God is invisible (Exodus 33:20; Deuteronomy 4:12). Paul calls God αορατος aoratos (Colossians 1:15; 1 Timothy 1:17). John repeats the idea in John 5:37; John 6:46. And yet in John 14:7 Jesus claims that the one who sees him has seen the Father as here. The only begotten Son This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος hōs monogenous para patros in John 1:14. But the best old Greek manuscripts (Aleph B C L) read μονογενης τεος monogenēs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος ho monogenēs huios to obviate the blunt statement of the deity of Christ and to make it like John 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called τεος theos in John 1:1. The Incarnation is stated in John 1:14, where he is also termed μονογενης monogenēs He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen‘s phrase. Which is in the bosom of the Father The eternal relation of the Son with the Father like προς τον τεον pros ton theon in John 1:1. In John 3:13 there is some evidence for ο ων εν τωι ουρανωι ho ōn en tōi ouranōi used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. He Emphatic pronoun referring to the Son. Hath declared him First aorist (effective) middle indicative of εχηγεομαι exēgeomai old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke‘s Gospel (Luke 24:35) and four times in Acts (Acts 10:8; Acts 15:12, Acts 15:14; Acts 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is. [source]
Past perfect of οιδα oida used as imperfect. This confident knowledge is no new experience with Jesus. It has “always” Second perfect active (intransitive) articular participle of περιιστημι periistēmi It was a picturesque and perilous scene. That they may believe Purpose clause with ινα hina and first ingressive aorist active subjunctive of πιστευω pisteuō “that they may come to believe.” That thou didst send me First aorist active indicative of αποστελλω apostellō and note position of συ με su me side by side. This claim Jesus had long ago made (John 5:36) and had repeatedly urged (John 10:25, John 10:38). Here was a supreme opportunity and Jesus opens his heart about it. [source]
Explanation To judge Final clause with ινα hina and the present (or aorist) active subjunctive of κρινω krinō The Messiah does judge the world as Jesus taught (Matthew 25:31.; John 5:27), but this was not the primary or the only purpose of his coming. See note on Matthew 7:1 for krinō to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. But that the world should be saved through him First aorist passive subjunctive of κρινω sōzō the common verb to save (from αλλ ινα σωτηι ο κοσμος δι αυτου sōs safe and sound), from which σωζω sōtēr (Saviour) comes (the Saviour of the world, John 4:42; 1 John 4:14) and σως sōtēria (salvation, John 4:22 here only in John). The verb σωτηρ sōzō is often used for physical health (Mark 5:28), but here of the spiritual salvation as in John 5:34. [source]
Perfect active indicative of καταβαινω katabainō See note on John 6:33 for frequent use of this phrase by Jesus. Here απο apo is correct rather than εκ ek with του ουρανου tou ouranou Not to do “Not that I keep on doing” (final clause with ινα hina and present active subjunctive of ποιεω poieō). But the will Supply ινα ποιω hina poiō after αλλα alla “but that I keep on doing.” This is the fulness of joy for Jesus, to do his Father‘s will (John 4:34; John 5:30). [source]
Possessive pronoun, “not mine in origin.” Jesus denies that he is self-taught, though not a schoolman. But his that sent me Genitive case of the articular participle (first aorist active of πεμπω pempō). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of “the one who sent me” of the Father (John 4:34; John 5:23, John 5:24, John 5:30, John 5:37; John 6:38-40, John 6:44; John 7:16, John 7:18, John 7:28, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis. [source]
Clear use of και kai in the adversative sense of “and yet” or “but.” They marvelled at Christ‘s “ignorance” and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it. Why seek ye to kill me? A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (John 5:39, John 5:45-47) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (John 5:18), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now. [source]
Και Kai here = “and yet.” Jesus repeats the claim of John 7:17 and also in John 5:30; John 8:28; John 12:49; John 14:10. Whom ye know not Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in John 8:19, John 8:55. [source]
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]
In John 3:35 we have αγαπαι agapāi from αγαπαω agapaō evidently one verb expressing as noble a love as the other. Sometimes a distinction (John 21:17) is made, but not here, unless πιλεω phileō presents the notion of intimate friendship Τουτων Toutōn is ablative case after the comparative μειζονα meizona (from μεγας megas great). John often uses εργα erga for the miracles of Christ (John 5:36; John 7:3, John 7:21; John 10:25, John 10:32, John 10:38, etc.). It is the Father who does these works (John 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (John 14:12). Δειχει Deixei is future active indicative of δεικνυμι deiknumi to show. See also John 10:32. That ye may marvel Purpose clause with ινα hina and present active subjunctive of ταυμαζω thaumazō Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: “He that wonders shall reign, and he that reigns shall rest.” [source]
Condition of third class, undetermined with prospect of determination The emphasis is on εγω egō (I alone with no other witness). Is not true In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deuteronomy 19:15 and the allusion to it by Jesus in Matthew 18:16. See also 2 Corinthians 13:1; 1 Timothy 5:19. And yet in John 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (John 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, John 5:32, John 5:37), the witness of the Baptist (John 5:33), the witness of the works of Jesus (John 5:36), the witness of the Scriptures (John 5:39), the witness of Moses in particular (John 5:45). [source]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι agalliaomai late word for αγαλλομαι agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν pros hōran) when they turned against him. [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]
“And even if I pass judgment.” Condition of third class again. True (ale4thine4). See John 1:9 for αλητινος alēthinos genuine, soundly based (cf. δικαια dikaia in John 5:30), “satisfying our perfect conception” (Westcott), not merely true For I am not alone Jesus now takes up the technical criticism in John 8:13 after justifying his right to speak concerning himself. But I and the Father that sent me See John 16:32 for a like statement about the Father being with Christ. It is not certain that πατηρ patēr is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in John 7:18, John 7:33. Jesus gives the Father as the second witness. [source]
Literally, “But I have the witness greater than John‘s.” Μειζω Meizō Final clause with ινα hina and first aorist active subjunctive of τελειοω teleioō the same idiom in John 4:34. Jesus felt keenly the task laid on him by the Father (cf. John 3:35) and claimed at the end that he had performed it (John 17:4; John 19:30). Jesus held that the highest form of faith did not require these “works” The very works “The works themselves,” repeating τα εργα ta erga just before for vernacular emphasis. Hath sent me Perfect active indicative of αποστελλω apostellō the permanence of the mission. Cf. John 3:17. The continuance of the witness is emphasized in John 5:32; John 8:18. [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]
Prohibition with μη mē and the present imperative. See on John 5:39 for δοκεω dokeō for mistaken opinions in John. I will accuse you Emphasis on εγω egō (I). Future active indicative of κατηγορεω katēgoreō See Romans 3:9 for προαιτιαομαι proaitiaomai for making previous charge and Luke 16:1 for διαβαλλω diaballō a secret malicious accusation, and Romans 8:33 for εγκαλεω egkaleō for public charge, not necessarily before tribunal. Even Moses No “even” in the Greek. On whom ye have set your hope Perfect active indicative of ελπιζω elpizō state of repose in Moses. Only example of ελπιζω elpizō in John. See 2 Corinthians 1:10 for use of εις eis with ελπιζω elpizō instead of the usual επι epi (1 Timothy 4:10). [source]
Prohibition with μη mē and present middle imperative of εργαζομαι ergazomai old verb from εργον ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
Same use of καιδε kai -de as in John 8:16. They claimed possession of the law (John 7:49) and so Jesus takes this turn in answer to the charge of single witness in John 8:13. He will use similar language (your law) in John 10:34 in an argumentum ad hominem as here in controversy with the Jews. In John 15:24 to the apostles Jesus even says “in their law” in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see Deuteronomy 17:6; Deuteronomy 19:15. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (John 5:37). [source]
“The testimony of an unseen and unheard witness would not satisfy them” (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask “where,” not “who” he is. Augustine has it: Patrem Christi carnaliter acceperunt, Christ‘s human father, as if the Pharisees were “misled perhaps by the Lord‘s use of αντρωπον anthrōpon (John 8:17)” (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with double entendre, even with all three ideas dancing in their hostile minds. Ye would know my Father also Conclusion of second-class condition determined as unfulfilled with αν an and second perfect active of οιδα oida used as imperfect in both condition and conclusion. See this same point made to Philip in John 14:9. In John 14:7 Jesus will use γινωσκω ginōskō in the condition and οιδα oida in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in John 5:36-38 when Jesus had his previous controversy in Jerusalem. In John 7:28 Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (John 8:55) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (John 16:3). The Pharisees are silenced for the moment. [source]
See on John 5:39. Not, searcheth in order to discover; but of the ever active, accurate, careful sounding of the depths of God by the Spirit. [source]
In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. [source]
Condensed comparison, wiser than the wisdom of men. Common Greek idiom (Matthew 5:20; John 5:36) and quite forcible, brushes all men aside. The weakness of God (το αστενες του τεου to asthenes tou theou). Same idiom here, the weak act of God, as men think, is stronger (ισχυροτερον ischuroteron). The Cross seemed God‘s defeat. It is conquering the world and is the mightiest force on earth. [source]
Same form for imperative present active plural and indicative. Either makes sense as in John 5:39 εραυνατε eraunate and John 14:1 πιστευετε pisteuete [source]
As in John 5:3; Acts 17:16. That is common courtesy. Wait in turn. Vulgate has invicem expectate. [source]
Rev., more correctly, ye are seen. Compare Matthew 24:27; Revelation 18:23, A.V., where the same error occurs. Shine would require the verb in the active voice, as John 1:5; John 5:35. [source]
As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luke 3:22; John 5:37, and see nearly the same phrase in Joseph. Ant. 10:3,1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil. [source]
Present middle (direct) imperative of απεχω aṗechō (contrast with κατεχω kaṫechō) and preposition απο apo repeated with ablative as in 1 Thessalonians 4:3. Note use of πονηρου ponērou here for evil without the article, common enough idiom. Ειδος Eidos (from ειδον eidon) naturally means look or appearance as in Luke 3:23; Luke 9:29; John 5:37; 2 Corinthians 5:7. But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of ειδος eidos in the sense of class or kind and that idea suits best here. Evil had a way of showing itself even in the spiritual gifts including prophecy. [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία thecommandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν tokeep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3. [source]
Comp. 2 Timothy 3:16. To the Jews ἡ γραφή signified the O.T. canon of Scripture; but in most cases ἡ γραφή is used of a particular passage of Scripture which is indicated in the context. See John 7:38, John 7:42; Acts 1:16; Acts 8:32, Acts 8:35; Romans 4:3; Romans 9:17; Romans 10:11; Galatians 3:8. Where the reference is to the sacred writings as a whole, the plural γραφαὶ or αἱ γραφαὶ is used, as Matthew 21:42; Luke 24:32; John 5:39; Romans 15:4. Once γραφαὶ ἅγιαι holyScriptures, Romans 1:2. Ἑτέρα γραφὴ anotheror a different Scripture, John 19:37; ἡ γραφὴ αὕτη this Scripture, Luke 4:21; πᾶσα γραφὴ everyScripture, 2 Timothy 3:16. See on writings, John 2:22. The passage cited here is Deuteronomy 25:4, also by Paul, 1 Corinthians 9:9. [source]
In calling Jesus apostle, the writer is thinking of Moses as one sent by God to lead Israel to Canaan. Comp. lxx, where ἀποστέλλειν tosend is often used of Moses. See Luke href="/desk/?q=lu+10:16&sr=1">Luke 10:16; John 3:17; John 5:36; John 6:29. [source]
This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12:9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, “for a few days” means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth. [source]
Just as with Aaron. Jesus had divine appointment as high priest also. To be made First aorist passive infinitive of γινομαι ginomai High priest Predicate accusative agreeing with εαυτον heauton (himself) object of εδοχασεν edoxasen But he that spake unto him Ellipsis of εδοχασεν edoxasen to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psalm 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30, John 5:43; John 8:54; John 17:5, etc.). Bruce holds that Christ‘s priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16). [source]
Kin to German faul, first slight, ordinary, then bad. The steps are cheap, paltry, evil. Opposed to αγατα agatha (good) in John 5:39. [source]
See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35. [source]
Supply ημερας hēmeras (day) after αυριον aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
This is the answer. Old word for mist (like ατμος atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον pros kairon in Luke 8:13, προς ωραν pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω phainomaiαπανης aphanizō as in Matthew 6:19, from παν aphanēs hidden Hebrews 4:13) with the same root παινω απανης phan (phainōȧphaṅēs). [source]
Predicate accusative of the comparative adjective βεβαιος bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God‘s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ‘s deity than the Transfiguration.Whereunto (ωι hōi). Dative of the relative referring to “the prophetic word made more sure.”That ye take heed Present active participle with νουν noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
Present active participle with νουν noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
Dative also present active participle of παινω phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω diaugazō with temporal conjunction εως ου heōs hou usual construction for future time. Late compound verb διαυγαζω diaugazō (Polybius, Plutarch, papyri) from δια dia and αυγη augē to shine through, here only in N.T.The day-star (πωσπορος phōsphoros). Old compound adjective (πως phōs light, περω pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς phosphorus is this word. In the lxx εωσπορος heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
See on 1 Peter 1:5. Note the combination of keep and do. Watchful discernment and habitual practice. Compare Psalm 123:2. The same combination occurs 1 John 5:2, 1 John 5:3, where instead of the first τηρῶμεν keepread ποιῶμεν doPleasing ( ἀρεστά )See John 8:29. [source]
Not the personal Word, as John 1:1, but the divine message of the Gospel. See Luke 5:1; Luke 8:11; Acts 4:31; Acts 6:2, Acts 6:7, etc. Compare “the truth is not in us” (1 John 1:8). The truth is the substance of the word. The word carries the truth. The word both moves the man (John 8:31, John 8:32) and abides in him (John 5:38; John 8:37). The man also abides in the word (John 8:31). [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
Rev., rendering the perfect tense more closely, hath the love of God been perfected. The change in the form of this antithetic clause is striking. He who claims to know God, yet lives in disobedience, is a liar. We should expect as an offset to this: He that keepeth His commandments is of the truth; or, the truth is in him. Instead we have, “In him has the love of God been perfected.” In other words, the obedient child of God is characterized, not by any representative trait or quality of his own personality, but merely as the subject of the work of divine love: as the sphere in which that love accomplishes its perfect work. The phrase ἡ ἀγάπη τοῦ Θεοῦ the love of God, may mean either the love which God shows, or the love of which God is the object, or the love which is characteristic of God whether manifested by Himself or by His obedient child through His Spirit. John's usage is not decisive like Paul's, according to which the love of God habitually means the love which proceeds from and is manifested by God. The exact phrase, the love of God or the love of the Father, is found in 1 John 3:16; 1 John 4:9, in the undoubted sense of the love of God to men. The same sense is intended in 1 John 3:1, 1 John 3:9, 1 John 3:16, though differently expressed. The sense is doubtful in 1 John 2:5; 1 John 3:17; 1 John 4:12. Men's love to God is clearly meant in 1 John 2:15; 1 John 5:3. The phrase occurs only twice in the Gospels (Luke 6:42; John 5:42), and in both cases the sense is doubtful. Some, as Ebrard, combine the two, and explain the love of God as the mutual relation of love between God and men. It is not possible to settle the point decisively, but I incline to the view that the fundamental idea of the love of God as expounded by John is the love which God has made known and which answers to His nature. In favor of this is the general usage of ἀγάπη lovein the New Testament, with the subjective genitive. The object is more commonly expressed by εἰς towardsor to. See 1 Thessalonians 3:12; Colossians 1:4; 1 Peter 4:8. Still stronger is John's treatment of the subject in ch. 4. Here we have, 1 John 4:9, the manifestation of the love of God in us ( ἐν ἡμῖν ) By our life in Christ and our love to God we are a manifestation of God's love. Directly following this is a definition of the essential nature of love. “In this is love; i.e., herein consists love: not that we have loved God, but that He loved us ” (1 John 4:10). Our mutual love is a proof that God dwells in us. God dwelling in us, His love is perfected in us (1 John 4:12). The latter clause, it would seem, must be explained according to 1 John 4:10. Then (1 John 4:16), “We have known and believed the love that God hath in us ” (see on John 16:22, on the phrase have love ). “God is love;” that is His nature, and He imparts this nature to be the sphere in which His children dwell. “He that dwelleth in love dwelleth in God.” Finally, our love is engendered by His love to us. “We love Him because He first loved us” (1 John 4:19). -DIVIDER- -DIVIDER- In harmony with this is John 15:9. “As the Father loved me, I also loved you. Continue ye in my love.” My love must be explained by I loved you. This is the same idea of divine love as the sphere or element of renewed being; and this idea is placed, as in the passage we are considering, in direct connection with the keeping of the divine commandments. “If ye keep my commandments ye shall abide in my love.”-DIVIDER- This interpretation does not exclude man's love to God. On the contrary, it includes it. The love which God has, is revealed as the love of God in the love of His children towards Him, no less than in His manifestations of love to them. The idea of divine love is thus complex. Love, in its very essence, is reciprocal. Its perfect ideal requires two parties. It is not enough to tell us, as a bare, abstract truth, that God is love. The truth must be rounded and filled out for us by the appreciable exertion of divine love upon an object, and by the response of the object. The love of God is perfected or completed by the perfect establishment of the relation of love between God and man. When man loves perfectly, his love is the love of God shed abroad in his heart. His love owes both its origin and its nature to the love of God. -DIVIDER- -DIVIDER- The word verily ( ἀληθῶς ) is never used by John as a mere formula of affirmation, but has the meaning of a qualitative adverb, expressing not merely the actual existence of a thing, but its existence in a manner most absolutely corresponding to ἀλήθεια truthCompare John 1:48; John 8:31. Hath been perfected. John is presenting the ideal of life in God. “This is the love of God that we keep His commandments.” Therefore whosoever keepeth God's word, His message in its entirety, realizes the perfect relation of love. [source]
The origin of our lamp, but, properly, a torch; the word for lamp being λύχνος , a hand-lamp filled with oil (Matthew 5:15; Luke 8:16; John 5:35). See on Matthew 25:1. Trench says: “The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose.” [source]
Rev., better, lamp. See on John 5:35. [source]
This phrase has a place in every one of these Epistles. The verb is John's habitual word for the privileges and functions of the Son, whether as bestowed upon Him by the Father, or dispensed by Him to His followers. See John 3:35; John 5:22, John 5:27, John 5:36; John 6:65; John 13:3; John 17:6. Compare Revelation 2:23; Revelation 3:8; Revelation 6:4; Revelation 11:3. [source]
See John 5:39; John 7:52; Romans 8:27. Compare Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12; 1 Peter 1:11. Denoting a careful search, a following up or tracking. See Genesis 31:35; 1 Kings 20:6; Proverbs 20:27; 1 Corinthians 2:10. [source]