KJV: And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.
YLT: and because of this were the Jews persecuting Jesus, and seeking to kill him, because these things he was doing on a sabbath.
Darby: And for this the Jews persecuted Jesus and sought to kill him, because he had done these things on sabbath.
ASV: And for this cause the Jews persecuted Jesus, because he did these things on the sabbath.
| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| ἐδίωκον | were persecuting |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: διώκω Sense: to make to run or flee, put to flight, drive away. |
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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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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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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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| ἐποίει | He was doing |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| σαββάτῳ | [the] Sabbath |
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Parse: Noun, Dative 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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Greek Commentary for John 5:16
Inchoative imperfect, “began to persecute” and kept it up. They took this occasion as one excuse They disliked Jesus when here first (John 2:18) and were suspicious of his popularity (John 4:1). Now they have cause for an open breach. Because he did Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mark 2:23; Mark 3:2). [source]
The imperfect tense ( ἐδίωκον ) might be rendered began to persecute, as this is an opening of hostilities against Jesus, or, more probably, corresponds with the same tense in ἐποίει , he did, or better, was wont to do. Διώκω , to persecute, is originally to run after, to pursue with hostile purpose, and thence to harass. [source]
The best texts omit. [source]
See above. Godet observes: “the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of maxim.” [source]
Reverse Greek Commentary Search for John 5:16
Literally, was loosing: the imperfect tense. See on He did, John 5:16. Not, broke the Sabbath in any particular case, but was annulling the law and duty of Sabbath observance. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [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]
The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. Is not unto death Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς τανατον hamartia pros thanaton in 1 John 5:16, “sin unto death” (final death). But for the glory of God In behalf of God‘s glory, as the sequel shows. Cf. John 9:3 about the man born blind. The death of Lazarus will illustrate God‘s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (John 13:31). In John 7:39 John had already used δοχαζω doxazō of the death of Christ. That the Son of God may be glorified thereby Purpose clause with ινα hina and the first aorist passive subjunctive of δοχαζω doxazō Here Jesus calls himself “the Son of God.” In John 8:54 Jesus had said: “It is my Father that glorifieth me.” The raising of Lazarus from the tomb will bring glory to the Son of God. See John 17:1 for this idea in Christ‘s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (John 7:39; John 12:16; John 13:31; John 14:13). The death of Lazarus brings Jesus face to face with his own death. [source]
Present active imperative of μνημονευω mnēmoneuō old verb from μνημων mnēmōn in John again in John 16:4, John 16:21. See John 13:16 for this word. If they persecuted me Condition of first class. They certainly did persecute (first aorist active of διωκω diōkō to chase like a wild beast like the Latin persequor, our “persecute”) Jesus (John 5:16). They will persecute those like Jesus. Cf. John 16:33; Mark 10:30; Luke 21:12; 1 Corinthians 4:12; 2 Corinthians 4:9; Galatians 4:29; 2 Timothy 3:12 for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, “if they kept my word” The world does praise the word of Jesus, but dreads to follow it. [source]
Lit.. what he died; the death which he died. Compare sin a sin, 1 John 5:16; the life which I live, literally, what I live, Galatians 2:20. [source]
See on John 5:16. It has been suggested that the verb pursuing in Romans 12:13may have suggested the persecutors here. Pursue hospitality toward the brethren as the wicked pursue them. [source]
To what does this refer? Two explanations are given. (1.) To the following that we may have boldness. So Huther, who argues thus on the ground that 1 John 4:18shows that the drift of the writer's thought is toward the fearlessness of love. According to this, therefore, love has its fulfillment in freeing us from fear, and inspiring us with boldness even in view of the final judgment. (2.) To what precedes, viz., our dwelling in God and He in us. So Westcott: “The fellowship of God with man and of man with God, carries with it the consummation of love.” I prefer the latter, principally on the ground that in such phrases as ἐν τούτῳ inthis, διὰ τοῦτο onthis account, therefore, the pronoun usually refers to something preceding, though more fully developed in what follows. See John 5:16, John 5:18; John 6:65; John 8:47; John 10:17; John 12:18; John 16:15. [source]
Always of Christ in the Epistles of John. See ἐκείνης , referring to ἁμαρτία sin 1 John 5:16. [source]
Rev., correctly and literally, and this. According to the proper reading the verb stands first in order ( ἐστὶν αὕτη ), with emphasis, not merely as a copula, but in the sense “there exists this as the message.” For a similar use of the substantive verb, see 1 John 5:16, 1 John 5:17; 1 John 2:15; John 8:50. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
For pray as in 1 John 5:16. [source]